( v  * 

H    MOV  9  1S23  * 


BX  7321    .M3  1861 
McKinney,  A.   L .  1819-1901. 
Positive  theology  :   or,  My 
reasons  for  being  a  member 


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POSITIVE  THEOLOGY; 

(*  NOV 


OE, 


MY  REASONS  FOR  BEING  A  MEMBER 


THE  CHRISTIAN  CHURCH. 


A.  L.  McKINNE Y. 

TIIOY,  OI1IO. 


CINCINNATI,  0.: 
APPLEGATE  &  CO.,  PUBLISHERS, 


No.  43  MAIN  STEEET. 

i«6i. 


Entered  according  to  Act  of  Congress,  In  the  year  1861, 

By  W.  T.  HAWTHORN, 

Iu  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the 
Southern  District  of  Ohio. 


INTRODUCTION. 


Somewhat  more  than  a  year  since,  a  very  simple  cir- 
cumstance awakened  the  thought  in  my  mind,  that  a  work 
similar  to  the  one  I  now  send  forth,  might  aid  in  diffusing 
the  enlarged  and  liberal  sentiments  and  feelings  on  relig- 
ion now  obtaining  strong  footing  in  the  Christian  world; 
and  also  that  it  might  help  in  showing  to  the  public  the 
true  position  of  the  Christian  Church.  I  immediately 
sketched  the  plan  of  the  work,  and  commenced  its  prepa- 
ration for  the  press.  My  first  intention  was  to  compass  the 
whole  in  a  pamphlet  of  about  one  hundred  pages,  that  it 
might  have  the  greater  number  of  buyers  and  readers. 
But  experience  soon  taught  me  the  impracticability  of 
doing  even  ordinary  justice  to  the  questions  I  proposed 
discussing  in  so  narrow  limits.  I  was,  therefore,  com- 
pelled either  to  abandon  the  undertaking  or  give  up  my 
first  intention  respecting  its  size.  I  chose  the  latter;  hence 
the  book  that  now  commences  its  voyage,  long  or  short, 
prosperous  or  disastrous. 

It  will  not,  I  trust,  be  regarded  in  me  as  asking  exten- 
uation for  any  faults  this  volume  may  contain,  if  I  should 
say,  that  it  has  been  written  amid  the  wearying  labors 
and  exhausting  cares  and  anxieties  of  ministerial  duties ; 

(iii) 


iv  INTRODUCTION. 

and  those  in  the  same  profession  -will  know,  "by  happy 
experience,"  how  to  estimate  them.  And  I  may  add,  that 
during  the  same  period,  I  have  been  holding,  with  a  cler- 
gyman of  this  State,  a  written  discussion,  which  has 
already  reached  over  three  hundred  pages,  and  which  will, 
if  Providence  permits,  run  through  two  hundred  more. 
But  enough  of  this.  I  have  voluntarily  written  the  book, 
and  must,  therefore,  assume  the  responsibility,  whatever 
may  have  been  the  circumstances  surrounding  me. 

The  questions  developed  in  its  pages  are  of  great  in- 
terest, entering  largely  into  the  true  basis  of  Christian 
brotherhood ;  and  likewise  form  the  distinctive  features 
of  the  Christian  Church.  I  have  also  aimed  to  discuss 
them  in  the  form  of  familiar  letters,  with  this  principle 
distinctly  before  me:  that  I  would  not  advocate  any  senti- 
ment, nor  submit  any  argument,  which  I  should  desire  in 
the  future  to  recall.  How  far  I  have  been  controlled  by 
this,  time  and  more  mature  reflection  may  determine.  As 
it  is,  I  commit  this  volume  to  the  brotherhood  as  the  con- 
scientious and  cherished  sentiments  ' of  a  brother. 

THE  AUTHOR 


CONTENTS. 


LETTEE  I. 

PAGE 

The  Bible  is  the  only  Eule  of  Eeligious  Faith  and 

Practice   7 


LETTEE  II. 
"Christian"  is  the  only  divinely  authorized  Name  by 
which  the  Followers  of  Christ  should  be  called   38 

LETTEE  III. 
Christian  Character  is  the  only  true  Test  of  Christian 

Fellowship   74 

LETTEE  IY.  ^ 
The  Question,  What  is  Christian  Character  ?  answered.  141 

LETTEE  Y. 

The  Sentiments  of  the  Christian  Church  respecting 
God  the  Father  and  his  Son,  Jesus  Christ,  com- 
pared with  those  enunciated  by  various  Creeds   195 


POSITIVE  THEOLOGY. 


Letter  I. 

My  Dear  Sir  and  Brother  : 

You  have  kindly  asked  me  for  my  rea- 
sons for  being  a  member  of  the  Christian 
Church,  and  it  becomes  my  duty  as  a  can- 
did man  to  give  them ;  as  far,  at  least,  as 
is,  at  present,  practicable.  That  you  have 
a  right  to  make  this  request,  I  most  cheer- 
fully grant,  and  with  equal  cheerfulness  set 
about  the  work  of  answering.  I  do  this : 
first,  because  you  confess  your  want  of 
information  touching  my  religious  senti- 
ments, held  in  common  with  the  Church 
of  which  I  am  a  member;  and,  second, 
because  I  regard  them,  my  sentiments,  as 
founded  in  truth.  This,  however,  remains 
to  be  demonstrated  to  you. 

(7)  ' 


8 


POSITIVE  THEOLOGY. 


Before  I  state  my  first  reason,  permit 
me  to  guard  you  in  two  directions  :  1st.  I 
do  not  claim  to  be  the  exponent  of  the 
sentiments  which  form  the  characteristics 
of  the  Christian  Church,  distinguishing  it 
from  other  religious  denominations  ;  yet,  I 
may  say,  without  being  chargeable  with 
egotism,  that  I  am  familiar  with,  and  cor- 
dially accept  them  as  the  platform  of 
my  faith  and  practice.  2d.  I  wish  to  be 
clearly  understood,  wdien  referring  to  the 
sentiments  of  other  religious  denomina- 
tions, that  I  do  so  only  that  you  may  judge 
whether  they  or  I  are  the  more  nearly 
"evangelical"  and  with  no  unkind  or  uncour- 
teous  feelings,  for  many  among  them  I  hold 
as  pious,  devout  Christians,  numbering  them 
with  my  cherished  friends. 

Having  guarded  you  in  these  two  direc- 
tions, I  shall  proceed  to  submit  my  first 
reason  for  being  a  member  of  the  Chris- 
tian Church,  viz. :  This  Church  accepts  the 
Bible — the  Scriptures  of  the  Old  and  New 
Testaments — as  Us  oxly  eule  of  religious 
faith  and  practice.    This  it  does  without 


POSITIVE   THEOLOGY.  9 

the  addition  of  creed  or  confession  of  faith, 
asking  its  members  to  study  earnestly  this 
inspired  law  of  the  kingdom,  and  to  obey 
its  commandments  to  the  best  of  their  abil- 
ity; at  the  same  time,  it  concedes  to  all 
the  right  of  conscience  in  their  search  after 
and  perception  of  truth.  It  desires  no 
mind  to  be  trammeled  by  the  decrees  of 
either  popes,  or  cardinals,  or  bishops,  or 
Councils,  or  Synods,  or-  Conferences  ;  but 
to  be  left  free  with  the  Bible  as  its  only 
infallible  light,  its  unerring  guide. 

Now  all  this  suits  me  well.  Not  only 
does  it  meet  the  warmest  feelings  of  my 
heart,  but  it  commands  the  deliberate  ap- 
proval of  my  judgment.  A  higher  and 
broader  plain  of  religious  association  can 
not,  in  this  life,  be  secured.  It  is  the 
highest  stand-point  of  Christian  liberty, 
overlooking  God's  kingdom  of  truth,  where 
no  creed  or  confession  of  faith  lifts  up  its 
walls  of  brass,  circumscribing  the  vision 
to  its  own  stereotyped  limits.  There  are 
no  dogmas  here,  backed  up  by  ecclesiastical 
authority,  projecting  their  shadows  between 


10  POSITIVE  THEOLOGY. 

the  soul  and  its  search  after  more  light. 
If  new  and  more  consistent  ideas  of  Chris- 
tianity are  developed  to  the  mind,  it  does 
not  tremble  to  accept  them,  lest  they  should 
prove  too  large  for  the  graduated  scale  of 
orthodoxy ;  lest  it — the  soul — should  be  de- 
clared walking  upon  territory  outside  of  the 
limits  meted  out  by  self-named  "evangel- 
ical" D.  D.'s. 

Permit  me,  now,  to  proceed  with  a  de- 
monstration of  the  soundness  of  the  first 
reason  for  my  religious  association.  By 
referring  to  it,  you  will  see  there  are 
two  points  included.  1st.  The  Bible  is  a 
sufficient  rule  for  religious  faith.  2d.  The 
Bible  is  a  sufficient  rule  for  religious 
practice.  These  two  questions,  though 
closely  allied,  admit  distinct  statements 
and  arguments ;  and  I  avail  myself  of  this 
that  you  may  the  more  easily  follow  the 
demonstration.  But,  before  proceeding 
further,  it  may  be  well  to  define  in  what 
sense  I  use  the  word  rule.  I  mean  by 
this  term  a  principle,  standard,  or  director]] ; 
that  which  adjusts  or  regulates.    We  are 


POSITIVE   THEOLOGY.  11 

now  pretty  well  prepared  to  go  forward ;  I 
with  the  demonstration,  and  you  with  the 
investigation  of  its  correctness. 

My  first  argument,  that  the  "Bible  is  a 
sufficient  ride  for  religious  faith"  rests  upon 
the  language  of  the  Spirit.  There  is  no 
question  more  clearly  taught  in  the  Scrip- 
tures than  that  they  contain  a  full  and 
complete  development  of  the  truths  and 
facts  essential  to  a  sound  religious  faith. 
The  very  admission  that  they  were  given 
by  "inspiration  of  God,"  and  that  salvation 
depends  upon  their  being  accepted  as  such 
by  us,  is  sufficient  of  itself  to  place  the  point 
under  argument  beyond  the  reach  of  cavil. 
To  acknowledge  that  God  has  prepared 
means  for  the  return  of  this  degenerate 
world — this  outlying  but  rebellious  colo- 
ny of  his — to  himself;  and  that  faith  in 
certain  fundamental  truths  and  facts  is 
indispensable  to  this  return ;  and  then  to 
affirm,  either  directly  or  indirectly,  that 
he  has  not  in  these  means  given  a  basis 
sufficiently  broad,  incorporating  specific 
statements  of  the  truths  and  facts  to  be 


12  POSITIVE  THEOLOGY. 

believed,  is  at  variance  with  every  correct 
idea  of  an  all-wise  and  loving  Father. 
Therefore,  upon  the  admission  that  God 
has  prepared  a  remedial  system  for  the 
world's  redemption,  the  conclusion  is  irre- 
sistible, that  in  this  he  has  furnished  am- 
ple means  for  the  faith  of  both  head  and 
heart,  and  needs  not  the  aid  of  Councils, 
Conferences,  Assemblies,  creeds,  or  confes- 
sions of  faith  to  do  this  work. 

But  let  me  refer  you  to  the  direct  testi- 
mony of  the  Spirit:  "And  many  other  signs 
truh/  did  Jesus  in  the  presence  of  his  disciples, 
which  are  not  written  in  this  book:  but  these 
are  written,  that  ye  might  believe  that  Jesus 
is  the  Christ,  the  Son  of  God;  and  that  believ- 
ing, ye  might  have  life  through  his  name." — 
John  xx :  30,  31.  It  is  evident  that  the 
record  of  Christ's  life,  including  many  of 
his  miracles,  given  by  Matthew,  Mark, 
Luke,  and  John,  was  designed  to  be  a  plain 
source  of  evidence,  to  produce  and  control 
our  faith  in  Jesus  Christ  as  the  Son  of  God 
and  the  Savior  of  the  world.  Indeed,  this 
is  substantially  affirmed  in  these  words: 


POSITIVE  THEOLOGY.  13 

"  But  these  are  written,  that  ye  might  be- 
lieve that  Jesus  is  the.  Christ,  the  Son  of 
God;"  that  our  faith  might  rest  in  the 
word  of  inspiration,  and  not  in  the  wisdom 
of  men.  Not  only  the  purpose  of  these 
records  is  given,  viz. :  that  the  world  might 
believe  in  Christ,  but  their  sufficiency  as  a 
rule  of  faith  is  affirmed. 

The  testimony  of  the  apostle  Paul,  given 
in  his  letter  to  the  Christian  Church  at 
Rome,  is  no  less  direct  in  proof  of  the 
point  before  us.  He  says :  "So  then  faith 
cometh  by  hearing,  and  hearing  by  the  word  of 
God." — Rom.  x:  17.  From  this  quotation 
the  following  conclusions  may  be  drawn : 
1st.  The  Bible,  or  word  of  God,  furnishes 
the  evidence  upon  all  religious  questions 
essential  to  be  believed  as  conditions  of  sal- 
vation. 2d.  The  senses — as  hearing — are 
the  mediums  through  which  this  evidence 
is  presented  to  the  mind,  or  through  which 
the  mind  is  to  become  acquainted  with 
the  questions  to  be  believed  and  the  evi- 
dence sustaining  them.  *  3d.  Faith  is  the 
result  of  the  mind's  apprehending  these 


14  POSITIVE  THEOLOGY. 

questions  and  their  evidence,  and  its  cor- 
dially accepting  them.  If  these  conclu- 
sions are  correct,  (and  I  see  not,  in  view 
of  the  text  quoted,  how  they  can  be  other- 
wise,) it  follows  that  the  Christian's  faith 
is  predicated  upon  the  evidence  God  has 
given  in  his  word.  And  as  that  faith,  ac- 
companied by  corresponding  works,  is  suf- 
ficient to  save  him,  so  must  the  testimony 
upon  which  it  rests  be  equally  ample.  But 
this  testimony  is  to  be  found  in  the  Bible ; 
therefore,  the  word  of  God  is  a  sufficient 
rule  for  religious  faith. 

In  the  twenty-fourth  chapter  of  Luke 
you  will  find  an  interesting  account  of  an 
interview  between  Christ  and  two  of  his 
disciples,  in  which  they,  supposing  him  to 
be  a  stranger,  gave  a  brief  narrative  of 
Jesus  of  iNazareth,  his  mighty  works,  his 
death,  his  burial,  and  also  of  the  rumor 
that  his  sepulcher  was  found  empty  that 
morning ;  and  that  certain  women  had  seen 
a  vision  of  angels,  "  who  said  that  he  was 
alive."  The  latte?  facts  they  were  strongly 
inclined  to  doubt.    To  them  the  Lord  re- 


POSITIVE  THEOLOGY.  15 

plies,  "  0  fools,  and  slow  of  heart  to  believe 
all  that  the  prophets  have  spoken  /"  Here 
Christ  charges  them,  and  justly,  too,  with 
Stupidity  of  heart  in  not  believing  the 
things  of  which  they  were  in  doubt.  This 
want  of  faith  in  them  was  the  result  of 
their  negligence  in  closely  studying  the 
writings  of  the  prophets  concerning  the 
Messiah,  and,  also,  their  failure  in  accepting 
his  teachings  concerning  the  work  of  his 
mission.  Now  the  force  of  this  allegation 
lies  in  this,  that  the  testimony  of  the  proph- 
ets, corroborated  by  Christ's  own  teaching, 
was  all-sufficient  upon  which  to  rest  their 
faith  in  all  the  facts  connected  with  the 
birth,  teaching,  works,  sufferings,  death, 
and  resurrection  of  Jesus ;  for  if  this  testi- 
mony was  not  ample,  then  were  they  not 
justly  chargeable  with  carelessness  and  stu- 
pidity. 

By  referring  to  the  fourth  chapter  of 
John's  narrative  of  Christ,  you  will  find  a 
record  of  a  conversation  between  Jesus  and 
a  woman  of  Samaria,  in  which  he  speaks 
many  precious  truths.    The  woman,  being 


16  POSITIVE  THEOLOGY. 

convinced,  from  what  he  told  her,  that  he 
was  the  Christ,  went  into  the  city  and  re- 
ported all  that  he  said;  hence  it  is  written, 
"And  many  of  the  Samaritans  of  that  city 
believed  on  him  for  the  saying  of  the  woman." 
But  after  listening  two  days  to  the  words 
of  holy  truth  uttered  by  the  Messiah  him- 
self, they  turned  to  the  woman  and  said, 
"Now  we  believe,  not  because  of  thy  saying ; 
for  ive  have  heard  him  ourselves,  and  know 
that  this  is  indeed  the  Christ,  the  Savior  of  the 
world."  It  is  evident,  1st.  That  the  faith 
of  the  Samaritans  in  Christ  as  the  Mes- 
siah rested  upon  the  testimony  he  gave ; 
2d.  Since  this  faith  was  sufficient,  so  must 
th.e  evidence  producing  it  have  been. 

Let  me  conclude  this  argument  by  refer- 
ring to  a  very  striking  passage  in  the  prayer 
of  Jesus,  recorded  by  John.  The  Master 
says :  "  Neither  pray  I  for  these  alone,  but  for 
them  also  which  shall  believe  on  me  through 
their  word" — John  xvii:  20.  You  will  ob- 
serve that  Christ  prays  most  fervently  for 
his  apostles,  whom  he  was  shortly  to  com- 
mission to  go  into  all  the  world  and  preach 


POSITIVE  THEOLOGY. 


17 


the  word;  then  for  all  those  who,  in  after 
ages,  should  entertain  living  faith  in  him, 
through  the  word  preached.  It  will  be  re- 
marked that  this  living  faith,  which  brings 
its  possessors  within  the  purview  of  Christ's 
prayer,  is  based  upon  the  word  or  testi- 
mony of  the  apostles ;  and  as  this  faith  is 
all-embracing,  uniting  the  soul  to  the  Re- 
deemer, so  must,  I  conclude,  the  foundation 
— the  Scriptures — upon  which  it  rests  be 
altogether  adequate. 

The  second  argument  in  maintenance  of 
the  question — the  Bible  is  a  sufficient  rule 
for  religious  faith — is  that  the  final  appeal 
in  all  matters  of  Christian  faith  among 
Protestant  denominations,  is  made  to  it. 
This  is  evident  from  the  standard  writings 
of  the  various  sects,  in  which  the  testimony 
of  the  Bible  is  given  in  proof  of  the  doc- 
trine affirmed,  and  which  testimony  is  re- 
garded as  final.  It  matters  not  how  in^e- 
niously  a  treatise  on  what  may  be  called 
fundamental  Christian  truth  is  written,  it 
Avill  not  be  accepted  as  sound  if  it  is  not 
sustained  by  the  teachings  of  the  Scrip- 
2 


18  POSITIVE  THEOLOGY. 

tures  ;  or,  to  say  the  very  least,  it  must 
have  the  apparent  support  of  them.  It  is 
furthermore  evident  that  an  appeal  to  the 
Bible  on  all  points  of  Christian  doctrine  is 
regarded  as  final,  by  the  different  religious 
organizations,  from  their  usual  method 
of  pulpit-teaching.  It  is  expected,  nay, 
more,  it  is  held  imperative,  that  he  who 
comes  before  the  public  as  a  teacher  of 
Divine  things,  shall  sustain  the  sentiments 
he  affirms,  either  by  the  direct  language  of 
the  Scriptures,  or  else  by  their  clearly  im- 
plied evidence.  Now  all  this  is  a  tacit 
admission  that  the  Bible  is  the  only  and 
complete  rule  for  religious  faith. 

The  third  argument  in  support  of  the 
point  under  examination  rests  upon  the 
express  declaration  of  this  sentiment  by 
nine-tenths,  if  not  nineteen-twentieths  of 
all  the  creeds  and  confessions  of  faith  in 
the  Protestant  world.  For  any  one  of  them 
to  deny  the  proposition  I  am  affirming,  and 
then  give  the  Bible,  without  note  or  com- 
ment, into  the  hands  of  the  masses,  would 
be  as  inconsistent  as  to  acknowledge  all  s 


POSITIVE  THEOLOGY. 


19 


that  I  claim,  and  then  take  it  from  their 
230Ssession. 

But  I  will  let  some  of  these  creeds  speak  - 
for  themselves  on  this  point.  The  "  Con- 
fession of  Faith"  received  by  both  wings — 
the  New  and  Old  School — of  the  Presbyte- 
rian Church,  says:  "Under  the  name  of 
holy  Scripture,  or  the  word  of  God  written, 
are  now  contained  *ill  the  books  of  the  Old 
and  New  Testament,  which  are  these  :" — 
then  follows  a  catalogue  of  the  books  of  the 
Bible;  after  which,  it  adds — "All  which 
are  given  by  inspiration  of  God  to  be  the 
rule  of  faith  and  life." — Chap,  i :  sec.  2d. 
Again,  in  sec.  6th,  it  says  :  "  The  whole 
counsel  of  God,  concerning  all  things  neces- 
sary for  his  own  glory,  man's  salvation, 
faith,  and  life,  is  either  expressly  set  down 
in  Scripture,  or  by  good  and  necessary  con- 
sequence may  be  deduced  from  Scripture." 
Now  all  this  is  from  high  authority — from 
two  large  and  influential  religious  denomi- 
nations, embodying  much  learning — and 
should  have  great  weight  with  those  who 
compose  their  membership. 


20  POSITIVE  THEOLOGY. 

Permit  me  to  introduce  the  testimony  of 
the  Discipline  of  the  Methodist  Episcopal 
Church.  It  says  :  "  The  holy  Scriptures 
contain  all  things  necessary  to  salvation,  so 
that  whatsoever  is  not  read  therein,  nor 
may  be  proved  thereby,  is  not  to  be  re- 
quired of  any  man,  that  it  should  be  be- 
s  lieved  as  an  article  of  faith  or  be  thought 
requisite  or  necessary  t§  salvation." — Sec. 
2d,  art.  5th.  Again,  in  its  "  General 
Rules,"  sec.  1st,  item  7th,  it  says:  "These 
are  the  general  rules  of  our  societies ;  all 
of  which  we  are  taught  of  God  to  observe, 
even  in  his-  written  word,  which  is  the  only 
rule,  and  the  sufficient  rule  both  of  our 
faith  and  practice." 

I  may  add  here  that  the  fifth  article  of 
the  Discipline  of  the  Methodist  Episcopal 
Church — as  indeed  many  of  their  articles 
of  faith  are — is  nearly  a  verbatim  copy  of 
the  sixth  article  of  religion  of  the  Protest- 
ant Episcopal  Church ;  hence,  I  have  the 
direct  testimony  of  two  more  large  and 
influential  religious  bodies  in  proof  of  my 
position.    I  am  surely  in  a  large  as  well 


POSITIVE   THEOLOGY.  21 

as  good  company  ;  especially  so  when  it  is 
remembered  that  all  Protestant  denomi- 
nations give  substantially  the  same  testi- 
mony. 

For  the  sake  of  variety  and  for  the  in- 
formation of  those  who  may  not  know  the 
fact,  there  is  one  Church  —  the  Roman 
Catholic— that  takes  ground  directly  op- 
posed to  that  for  which  I  am  now  pleading. 
The  Bible  is  not  the  throne  of  authority  to 
each  member;  but  the  Church  settles  all 
questions  of  faith.  And  it  will  be  remem- 
bered that  when  this  Church  is  said  to 
determine  articles  of  faith,  the  whole  mem- 
bership is  not  included.  None  but  the 
pope,  bishops,  priests,  and  dignitaries  are 
admitted  to  this  "conclave."  The  laity 
have  nothing  to  do  but  to  hear  and  accept, 
without  question,  under  the  pains  and  pen- 
alties of  the  most  terrible  anathemas.  To 
show  that  this  Church — the  ecclesiastics 
— deny  an  appeal  to  the  Bible  in  matters 
of  faith,  I  need  only  give  the  language  of 
Archbishop  Purcell,  of  Cincinnati,  used  in 
an  address  at  the  laying  of  the  corner-stone 


22  POSITIVE  THEOLOGY. 

of  the  Church  of  St.  Francis  de  Sales,  on 
Bunker  Hill,  Sept.  11th,  1859.  He  says: 
"And  God  never  allowed  any  man  to  ap- 
peal from  the  Church  to  the  Bible."  This 
is  conclusive,  as  Mr.  Purcell  stands  at  the 
head  of  authority  among  Roman  Catho- 
lics in  the  United  States.  It  is  due  that 
Church  that  we  acknowledge  its  consist- 
ency ;  for  it  denies  the  right  of  appeal  from 
its  decisions  on  questions  of  faith,  and  acts 
accordingly.  It  is  encouraging,  however, 
that  we  have  the  Protestant  world  fully 
committed  in  favor  of  the  proposition,  That 
the  Bible  is  a  sufficient  rule  for  faith. 

You  may  ask,  "How  can  the  various 
religious  denominations  reconcile  their 
declaration,  'that  the  Bible  is  a  sufficient 
rule  for  Christian  faith,'  with  their  mak- 
ing and  defending  creeds  and  confessions 
of  faith,  distinct  from  the  Scriptures?" 
Well,  sir,  such  a  question  is  more  easily 
asked  than  answered ;  and  since  I  acknowl- 
edge no  creed  but  the  Bible,  I  shall  not 
even  attempt  its  solution,  but  leave  it  for 
those  who  grant  all  that  I  claim  for  the 


POSITIVE   THEOLOGY.  23 

one,  yet  tenaciously  cling  tc  the  other, 
however  inconsistent  it  renders  their  prao*  * 
tice  with  their  theory. 

I  shall  now  proceed  to  sustain  the  second 
point  contained  in  the  first  reason  for  my 
being  a  member  of  the  Christian  Church, 
viz.  :  That  the  Bible  is  a  sufficient  rule  for 
religious  practice.  And  it  may  be  well  to 
define  what  I  mean  by  the  word  practice. 
I  use  it  to  signify  Christian  life  or  conduct. 
Of  course,  the  term  rule  is  to  be  understood 
in  the  same  sense  as  in  the  argument  of 
the  former  point. 

To  proceed.  My  first  argument  in  proof 
of  the  question  now  before  us,  is  drawn 
from  the  positive  claims  of  the  Scriptures. 
It  is  written:  "All  Scripture  (is)  given  by  in- 
spiration of  God,  and  is  profitable  for  doc- 
trine, for  reproof  for  correction,  for  instruc- 
tion in  righteousness ;  that  the  man  of  God 
may  be  perfect,  thoroughly  furnished  unto 
all  good  ivorks." — 2  Tim.  iii :  16,  17.  In 
this  quotation,  there  are  four  specialties, 
all  entering  into  a  Christian  life,  for  the 
attainment  of  which  the  Scriptures  are 


24  POSITIVE  THEOLOGY. 

given.  1st.  Doctrine,  rendered  from  the 
word  mdaaxahav,  and  means,  in  this  con- 
nection, teaching  first  principles  or  truths. 
2d.  Reproof,  from  the  word  e/^ov,  and 
it  from  shy y co,  and  means  to  convince  of 
error,  to  refute,  to  show  to  be  erroneous. 
3d.  Correction,  from  the  word  e-a^opdco' 
otv,  and  means  to  strengthen,  to  restore 
to  a  pristine  state.  4th.  Instruction,  from 
TiatbEiav,  and  it  from  Ttatdzuco,  and  the  lat- 
ter from  Trace,  (a  child,)  and  means  to 
lead  forward,  to  train  up,  as  one  would  a 
child.  In  these  four  particulars — teach- 
ing, convincing  of  error,  straightening,  and 
training — to  secure  which  the  Scriptures 
are  eminently  serviceable — the  following 
conclusions  are  clearly  deducible  :  1st. 
That  they,  the  holy  writings,  are  suffi- 
ciently plain  in  setting  forth  all  funda- 
mental religious  truth  or  doctrine  essential 
to  a  sound,  vigorous  faith.  2d.  That  they 
are  entirely  competent  to  correct  or  reprove 
the  mind  of  any  erroneous  idea  or  senti- 
ment it  may  entertain.  3d.  That  they 
furnish  all  the  instruction  necessary  to  en- 


POSITIVE   THEOLOGY.  25 

able  the  mind  to  straighten  or  correct  any  , 
erroneous  impressions  or  sentiments  it  may 
have,  and  to  conduct  it  into  the  way  of 
truth.  4th.  That  they  are  fully  ample 
to  train  the  soul  that  has  received  their 
teachings,  marked  the  errors  it  may  have 
imbibed  and  straightened  or  corrected 
them,  up  to  a  higher  plain  of  Christian 
experience — to  bring  it  nearer  the  bosom 
of  Grod.  The  ultimatum  of  all  these  price- 
less treasures  of  the  Bible,  is  "that  the 
man  of  God  may  be  perfect,  thoroughly 
furnished  unto  all  good  works." 

Again :  there  are  many  passages  in  the 
Bible  that  clearly  maintain  its  entire  suf- 
ficiency as  a  rule  of  religious  practice.  My 
limits,  however,  will  allow  me  to  give  but 
a  few  of  them.  In  the  nineteenth  Psalm 
we  read:  "The  law  of  the  Lord  is  perfect, 
converting  (or  restoring)  the  soul.  The  testi- 
mony of  the  Lord  is  sure,  making  wise  the 
simple.  The  statutes  of  the  Lord  are  right, 
rejoicing  the  heart.  The  commandment  of 
the  Lord  is  pure,  enlightening  the  eyes  r  The 
terms  law,  statutes,  testimonies,  and  com- 


26  POSITIVE  THEOLOGY. 

mandment  doubtless  refer  to  the  revealed 
will  of  God  contained  in  the  Old  Testa- 
ment Scriptures,  but  may  now,  without  any 
infraction  of  truth,  include  the  writings  of 
the  New  Testament.  I  may,  therefore, 
claim  from  this  testimony,  1st.  The  compe- 
tency of  the  Bible  to  restore  the  soul  by 
the  perfection  and  plainness  of  its  truth ; 
2d.  To  impart  wisdom  to  the  understand- 
ing by  its  clear  testimony ;  3d.  To  fill  the 
soul  with  joyful  hope  by  its  righteous  stat- 
utes ;  4th.  To  impart  light  to  the  intellect 
by  the  adaptation  of  its  commandments  to 
the  various  relations  and  duties  of  life. 

Paul,  in  writing  his  second  letter  to  Tim- 
othy, says:  "And  that  from  a  child  thou 
hast  knoivn  the  holy  Scriptures,  which  are 
able  to  make  thee  wise  unto  salvation,  through 
faith  which  is  in  Christ  Jesus"  This  sus- 
tains with  much  force  the  preceding  quo- 
tations, and  affirms  the  sufficiency  of  the 
Scriptures  to  impart  the  wisdom  necessary 
to  salvation. 

My  second  argument  in  proof  of  the  po- 
sition under  investigation  is,  That  the  Bible 


POSITIVE  THEOLOGY. 


27 


teaches  certain  leading  principles  which  are 
entirely  competent  to  govern  men  in  all  honor- 
able and  useful  relations  and  pursuits  in  life. 
They  are  called  Truth,  Justice,  Righteous- 
ness, Integrity,  Candor,  Compassion,  Philan- 
thropy, etc.  That  these  principles  are 
clearly  inculcated  in  the  Scriptures,  will 
not  be  denied ;  and  that  they  are  practical 
in  all  righteous  employments,  is  indisputa- 
bly evident.  Truth  is  designed  to  hold 
control  over  both  head  and  heart  in  all 
occupations  which  contribute  to  the  well- 
being  of  the  human  family,  from  the  low- 
est up,  through  all  grades,  to  the  very 
highest  plain  of  action.  So  of  the  other 
leading  principles ;  all  are  to  be  inter- 
woven with  the  very  elements  of  the  soul ; 
and  when  their  firm,  clear,  Divine  counsel 
prevails,  man  will  be  true  to  his  God,  to 
himself,  and  to  the  world.  It  matters  not 
whether  he  is  in  the  President's  chair,  in 
the  halls  of  Congress,  on  the  judge's  bench, 
in  the  counting-room,  in  the  mechanic's 
shop,  on  the  farm,  or  in  the  busy  marts  of 
trade,  these  principles,  clothed  as  they  are 


28  POSITIVE  THEOLOGY. 

with  God's  authority,  are  broad  enough  to 
cover  the  entire  area  of  any  or  all  these 
callings,  and  strong  enough  to  sustain  any 
one  who  may  fill  them. 

My  third  argument,  in  further  maintain- 
ing the  position  assumed,  rests  upon  the 
special  direction  of  the  Scriptures  m  sundry 
religious  duties  growing  out  of  various  rela- 
tions. 

1st.  Our  duty  arising  from  the  relation 
we  sustain  to  the  entire  brotherhood  of 
man  is  set  forth,  with  great  clearness,  in  the 
words  of  Christ,  and  is  called  by  common 
consent  "The  Golden  Rule:"  "Therefore, 
all  things  whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them." — 
Matt,  vii :  12.  How  plain  and  comprehen- 
sive this  law!  and  were  it  obeyed,  how 
grand  would  be  the  harmony  among  men ! 

2d.  In  the  social  relation  the  teachings  of 
the  Scriptures  are  not  less  explicit  in  fur- 
nishing rules  of  action.  I  will  refer  to  one : 
"Tliou  shalt  love  thy  neighbor  as  thyself'' 
The  practical  result  of  this  law  is  thus 
given  by  an  apostle:  "Love  tvorketh  no  ill 


POSITIVE   THEOLOGY.  29 

to  its  neighbor"  Surely  no  one  can  ask  for 
a  better  precept,  nor  can  a  better  be  given. 

3d.  Over  the  home  circle  the  law  of  the 
kingdom  projects  its  authority,  its  Divine 
direction.  It  addresses  the  husband,  say- 
ing: "Husbands,  love  your  wives,  even  as 
Christ  also  loved  the  Church  and  gave  him- 
self for  it ."  To  the  wife,  it  says  :  "Wives, 
submit  yourselves  unto  your  own  husbands,  as 
unto  the  Lord."  It  then  turns  to  the  chil- 
dren, and,  in  beautiful  simplicity,  gives 
them  a  rule  of  action  under  which  they 
should  live  while  around  the  home  hearth- 
stone, and  the  impress  of  which  they  should 
bear-  in  their  hearts  through  life.  It  is 
this :  "  Children,  obey  your  parents  in  the  Lord; 
for  this  is  right.  Honor  thy  father  and 
mother;  which  is  the  first  commandment  with 
promise."  It  then  turns  to  the  head  of  the 
family,  and,  still  pointing  to  the  children, 
says:  "And  ye  fathers,  provoke  not  your 
children  to  wrath,  but  bring  them  up  in  the 
nurture  and  admonition  of  the  Lord."  How 
surely  have  the  holy  Scriptures  hedged 
about  the  home  sanctuary  with  rules  of 


30  POSITIVE  THEOLOGY. 

life ;  and  safely  will  dwell  that  household, 
the  members  of  which  commit  their  keep- 
ing to  these  Divine  regulations.  There  is 
no  need  of  the  wisdom  or  authority  of 
creeds  or  confessions  of  faith,  than  the 
Bible,  to  place  the  family  under  the  wings 
of  the  Father  of  love. 

4th.  On  the  duties  consequent  upon  the 
relation  of  membership  in  the  Church  of 
Christ,  the  Bible  is  so  full  that  it  would 
seem  like  a  work  of  supererogation  for 
me  to  attempt  the  proof.  Yet  it  may  be 
necessary  that  I  refer  to  the  fact  and  its 
demonstration.  (1.)  "Not  forsaking  the 
assembling  of  yourselves  together,  as  the  man- 
ner of  some  is;  but  exhorting  one  another, 
and  so  much  the  more,  as  ye  see  the  day  ap- 
proaching T — Heb.  x:  25.  This  is  a  plain 
rule  admonishing  Christians  to  meet  for 
public  worship,  and  to  exhort  each  other  to 
steadfastness  in  their  profession.  (2.)  The 
entire  consecration  of  one's  self  to  God  is 
enforced  in  these  words:  "I  beseech  you, 
therefore,  brethren,  by  the  mercies  of  God,  that 
ye  present  your  bodies  a  living  sacrifice,  holy, 


POSITIVE   THEOLOGY.  31 

acceptable  unto  God,  which  is  your  reasonable 
service." — Rom.  xii :  L  (3.)  There  are 
plain  rules  given  for  private  and  public 
prayer,  "But  thou,  when  thou  prayed,  enter 
into  thj  closet,  and  when  thou  heist  shut  tliy 
door,  pray  to  thip  Father,  which  is  in  secret," 
etc. — Matt,  vi :  6.  "  Confess  your  faults 
one  to  another,  and  pray  one  for  another,  that 
ye  may  be  healed." — James  v:  16.  But  it 
is  needless  that  I  should  extend  this  refer- 
ence further,  since  rules  for  religious  obedi- 
ence are  found  on  every  page,  especially  of 
the  New  Testament  ;  and  no  sincere  in- 
quirer need  remain  long  in  doubt  respect- 
ing his  duty. 

5th.  It  is  claimed  by  some  that  the  Bible 
gives  no  special  rule  by  which  a  trespass- 
ing member  of  Church  can  be  properly 
and  effectually  dealt  with.  Such  as  raise 
this  question  certainly  must  have  forgotten 
the  instruction  of  Christ,  which  meets  the 
case  in  hand.  He  says  :  u Moreover,  if  thy 
brother  shall  trespass  against  thee,  go  and  tell 
him  his  fault  between  thee  and  him  eilone;  if 
he  shall  hear  thee,  thou  hast  gained  thy  brother." 


\ 


32  POSITIVE   THEOLOGY.  ' 

— Matt,  xviii :  15.  On  the  efficacy  of  this 
rule  in  reconciling  difficulties  that  may 
arise  between  brethren,  I  risk  nothing  in 
making  this  statement,  that  ninety-nine- 
hundredths  of  the  troubles  arising  from 
personal  trespass,  disturbing  the  peace  of 
the  Church,  might  be  effectually  and  har- 
moniously adjusted  if  this  section  of  the 
law  were,  in  its  letter  and  spirit,  strictly 
followed.  In  it  there  is  profound  philos- 
ophy, according  with  human  experience. 
This  must  appear  evident,  if  you  will  but 
examine  the  first  of  the  three  steps  in  the 
process  :  "  Go  and  tell  him  his  fault  between 
thee  and  him  alone.11  This  interview  is  to 
be  strictly  private  ;  free  from  all  excite- 
ment arising  from  the  presence  of  others, 
which  is  often  a  barrier  to  the  spirit  of 
conciliation.  If  this  step  to  effect  a  recon- 
ciliation is  successful,  the  matter  is  to  rest 
here  ;  but  if  it  should  fail,  then  the  next 
step  is  provided  for — verse  16th  ;  and  if 
this  should  not  succeed,  the  further  process 
is  prescribed  :  M  Tell  it  to  the  Church11 — 
verse  17th;  and  if  he  should  still  persist 


POSITIVE  THEOLOGY.  33 


in  the  wrong,  then  his  place  is  with  the 
heathen  man  and  publican.  The  rule  is 
complete  ;  and  no  man  professing  Chris- 
tianity, will  presume  to  raise  a  question 
against  its  perfection.  I  will  give  another 
rule  adapted  to  the  restoration  of  an  erring 
"brother:  "Brethren,  if  a  man  be  overtaken 
in  a  fault,  ye  which  are  spiritual,  restore  such 
a  one  in  the  spirit  of  meekness;  considering 
thyself  lest  thou  also  be  tempted." — Gral.  vi: 
1.  This  breathes  the  spirit  of  the  Master, 
who  went  about  doing  good.  It  makes  it 
the  duty  of  the  truly  Christian  man  to  go 
meekly,  gently,  and  kindly  to  the  erring 
one,  and  earnestly  labor  for  his  restoration. 
I  may  claim  for  this  what  I  did  for  the  law 
respecting  a  trespassing  brother:  that  it 
will  seldom  fail  in  bringing  the  wanderer 
back  to  the  narrow  way. 

I  have  now  given  my  first  reason,  with 
brief  arguments  and  proofs,  for  being  a 
member  of  the  Christian  Church,  and  I 
trust  it  will  be  satisfactory ;  at  least,  I  have 
aimed  to  speak  plainly  and  candidly,  and 
am  willing  to  abide  the  verdict  of  an  impar- 
3 


34  POSITIVE  THEOLOGY. 

tial  juror,  who  decides  according  to  reason 
and  the  law  of  the  kingdom. 

You  may,  however,  ask,  "Do  not  all 
Protestant  .denominations  claim  to  take 
the  Bible  as  their  rule  of  faith  and  prac- 
tice?" To  this  I  answer,  Yes;  and  lest  I 
should  be  regarded  as  not  treating  them 
with  Christian  courtesy  and  fairness,  let 
me  refer  to  the  facts  upon  which  this  claim 
is  set  up,  and  also  the  evidence  of  its  truth- 
fulness. 

The  facts  are  these:  1st.  The}^ confess  the 
inspiration  of  the  Bible ;  tliat  it  is  not  of 
man,  but  of  God.  This  is  going  far  toward 
acknowledging  the  Scriptures  as  a  sufficient 
law  for  faith  and  life.  Indeed,  it  is  vir- 
tually accepting  them  as  such.  But,  2d. 
There  is  an  explicit  avowal,  that  the  Bible 
is  entirely  competent  to  guide  the  earnest 
inquirer  into  all  truth,  which  forms  the 
basis  of  Christian  faith  and  practice,  and 
that  they  receive  it  as  the  law  of  the 
Church.  This  is  evident  from  the  quota- 
tions I  have  already  given  from  some  of 
their  creeds  and  confessions  of  faith ;  and 


POSITIVE  THEOLOGY. 


35 


knowing  which,  should  I  fail  to  acknowl- 
edge it,  I  certainly  would  be  justly  charge- 
able with  a  want  of  fair  dealing  ;  and  this 
I  am  desirous  to  avoid  in  these  letters. 

Here,  however,  a  stern  query  presses  it- 
self forward,  demanding  to  be  heard,  and 
will  not  be  set  aside,  namely :  The  truth- 
fulness of  this  claim.  How  far  is  it  well 
established  ?  Candor  compels  me  to  an- 
swer that,  although  made  with  sincerity,  its 
veracity  is  seriously  questionable,  for  the 
following  reasons :  1st.  Each  of  the  denom- 
inations to  which  I  have  referred,  and  oth- 
f  ers  not  mentioned,  have  what  they  call  a 
"Creed,"  or  "Confession  of  Faith,"  more 
or  less  formidable  in  size,  in  which  are 
special  propositions,  styled,  "Articles  of 
Faith,"  setting  forth  points  of  doctrine 
which  form  the  basis  of  Church  organiza- 
tion and  fellowship  ;  and  to  which  all  are 
expected  to  subscribe  who  become  mem- 
bers. To  the  candidate  for  membership,  a 
sufficient  number  of  leading  questions  are 
propounded  to  call  out  his  sentiments  re- 
specting these  "Articles  of  Faith;"  and 


36  POSITIVE  THEOLOGY. 

if  he  is  found  deficient,  that  is,  if  he  should 
seriously  doubt  the  Scriptural  soundness  of 
these  "dogmas"  he  is  either  rejected  or  else 
held  to  further  examination. 

A  second  reason  why  this  claim  is  seri- 
ously questionable  is,  if  a  member  of  one 
of  these  denominations  should  deny  the 
authority  of  its  "creed,"  how  much  soever 
he  might  affirm  his  faith  in  the  Scriptures, 
he  would  be  tried  by  it,  and  expelled  from 
the  Church  for  heresy,  if  he  persisted. 
This  must  be  true,  else  it,  the  creed,  is  in- 
operative. Their  members  are  tried  by 
the  Confession  of  Faith,  and  not  by  the 
Bible.  This,  I  am  very  sure,  is  a  fair 
statement  of  the  facts  as  they  are.  I  am 
fully  aware  that  these  respective  "articles" 
of  belief  are  affirmed  to  be  fully  sustained 
by  the  Scriptures.  But  this  is  a  question 
giving  strong  grounds  of  debate,  and  one 
which  I  do  not  now  propose  taking  up. 

You  have  before  you  now  two  of  my 
reasons  for  seriously  doubting  the  truth- 
fulness of  the  claim  set  up  by  the  different 
Protestant  denominations,  that  they  accept 


POSITIVE   THEOLOGY.  37 

the  Bible  as  the  only  rule  of  faith  and  prac- 
tice, while  each  has  a  creed  separate  from 
it.  I  leave  you  as  a  candid  man,  in  the 
light  of  all  the  facts  with  which  you  must 
be  familiar,  to  decide  how  far  my  reasons 
are  conclusive,  and  how  far  their  claim  is 
well  founded. 

Fraternally  yours. 


Letter  II. 

My  Dear  Sir  and  Brother  : 

In  my  former  letter  I  gave  you  one  rea- 
son why  I  am  a  member  of  the  Christian 
Church,  and  I  now,  in  further  complying 
with  your  earnest  request,  avail  myself  of 
the  blessings  of  Divine  Providence  to  give 
a  second,  which  I  do  with  entire  confidence, 
feeling  assured  of  your  sincerity  in  making 
the  inquiry,  and  of  the  Scriptural  truth  of 
my  position.  An  impartial  hearing  is  all 
that  is  asked. 

My  second  reason  why  I  am  a  member 
of  the  Christian  Church  is,  this  brother- 
hood receives  the  name  Christian  as  the 
only  divinely  authorized  appellation  by  which 
the  followers  of  Christ  should  he  designated 
or  called.  This  they  do  meekly,  reverently, 
and  not  arrogantly,  as  is  charged  by  some. 
And  certainly  the  name  is  beautiful  and 
expressive,  associating  with  itself  the  most 
 (38) 


POSITIVE  THEOLOGY.  39 


deeply  interesting  events  and  relations  con- 
nected with  the  world's  history,  namely: 
the  birth,  life,  teaching,  death,  and  resur- 
rection of  Christ,  our  redemption  from  the 
bondage  of  sin  through  him,  and  our  rela- 
tion to  him  as  "Head  over  all  things  to  the 
Church."  But  as  beautiful  and  expressive 
as  the  term  Christian  is,  and  as  strongly  as 
we  may  be  inclined  to  give  it  the  unmis- 
takable preference,  it  will  not  do  to  claim 
it  to  be  the  only  divinely  authorized  name 
by  which  the  disciples  of  Christ  should  be 
called  without  the  clearest  proof.  To  de- 
mand this  is  just  and  right,  and  to  give  it 
is  the  imperative  duty  of  him  who  may  set 
up  this  claim,  or  else  abandon  it  as  an 
assumption,  incapable  of  demonstration. 
It  has  been,  for  some  years  past,  my  fixed 
habit  to  accept  that  as  true  which  was  ac- 
companied by  incontestable  testimony,  and 
that  only.  I  might  not  reject  at  orfce  that 
which  was  wanting  in  proof ;  but  when  this 
occurred,  I  held  it  in  abeyance  for  further 
development.  Should  I,  therefore,  ask  you  , 
or  any  one  to  receive  as  true  that  which 


40 


POSITIVE  THEOLOGY. 


is  not  sustained  by  evidence,  I  certainly 
would  lay  myself  open  to  the  charge  of 
inconsistency.  To  ask  at  the  hands  of 
others  that  which  I  will  not  permit  them 
to  ask  at  my  own,  would  be  highly  ungen- 
erous, uncharitable,  and  dogmatic.  In 
view  of  this,  I  proceed  to  lay  before  you 
the  proof  upon  which  the  second  reason  for 
my  present  Church  relation  rests. 

1st.  In  Luke's  history  of  apostolic  la- 
bor, we  have  this  record:  u  And  when  he 
had  found  him,  he  brought  him  unto  Antioch. 
And  it  came  to  pass,  that  a  whole  year  they 
assembled  themselves  tvith  the  Church,  and 
taught  much  people.  And  the  disciples  were 
called  Christians  first  in  Antioch" — Acts  xi: 
26.  Here,  in  this  renowned  city,  the  me- 
tropolis of  Syria,  to  which  Pliny  gave  the 
title,  "Queen  of  the  East,"  surpassed 
only  by  two  others  in  the  Roman  empire 
—  Rome  and  Alexandria — the  followers 
of  Christ  were  called  "Christians"  And 
this  occurred  during  the  year  Barnabas 
*  and  Saul  were  employed  there  in  preach- 
ing the  word;  and  it  is  highly  probable 


POSITIVE  THEOLOGY.  41 

that  they  gave  this-  name  to  the  disci- 
ples ;  and,  if  so,  that  they  did  it  by  Divine 
direction,  which  I  shall  presently  demon- 
strate. 

Before  proceeding  to  prove  the  point 
here  assumed,  permit  me  to  refer  to  the 
following  question  not  unfrequently  raised 
adverse  to  it :  "  That  this  name  was  given 
to  the  disciples  by  the  citizens  of  Antioch, 
in  derision,  as  a  nickname."  •  To  this,  I 
oppose  the  following:  (1.)  It  is  a  gratui- 
tous assumption,  without  the  shadow  of 
proof.  And  this  ii?  the  settlement  of  a 
grave  question  only  weakens  the  cause 
of  the  party  introducing  it,  and  tends  to 
strengthen  the  opposite.  (2.)  The  proba- 
bilities are,  that  had  the  people  of  the  city 
given  a  name  in  derision  as  a  term  of  re- 
proach, they  would  have  selected  one  more 
opprobrious,  since  they  were  famous  for 
their  scurrilous  wit,  and  not  the  very  appro- 
priate, significant,  and  expressive  appella- 
tion "Christian."  Had  they — the  citizens  of 
Antioch — desired  to  have  given  a  name  to 
the  followers  of  the  Messiah ;  and  had  they 


42  POSITIVE  THEOLOGY. 

been  induced  to  do  this  from  the  highest 
respect  and  admiration  for  them,  and  the 
religion  they  professed ;  and  had  they  been 
guided  in  their  choice  by  their  refined 
Greek  civilization,  and  by  the  inspiration 
of  the  Infinite  One,  they  could  not  have 
selected  one  so  just,  so  unexceptionable,  so 
comprehensive,  and  so  all-sided  in  its  sig- 
nification as  the  one  mentioned  in  the  text. 
It  is  a  complete  circle  in  its  meaning — an 
entire  sphere.  To  be  a  Christian  indeed, 
is  to  include  within  one's  self  all  those 
qualities  of  mind  and  heart  which  the 
terms  disciple,  saint,  brother,  child  of  God, 
son  of  God,  etc.,  express  ;  hence  the  name 
Christian,  in  its  orb  of  expression,  embraces 
the  entire  sum  of  qualities  and  relations 
designated  by  these  terms.  This  can  be 
said  of  no  one  of  them.  I  therefore  repeat, 
the  probabilities  are,  that  had  the  citizens 
of  Antioch  given  a  name  to  the  disciples 
in  derision,  it  would  have  been  one  expres- 
sive of  their  contemptuous  and  scurri- 
lous purpose,  since  their  inventive  genius 
was  proverbial  in  this  direction,  and  not 


POSITIVE    THEOLOGY.  43 

one  compassing  our  relation  to  each  other, 
to  Christ,  and  to  God. 

2d.  The  meaning  of  the  Greek  word 
rendered  "were  called,"  inevitably  and 
forever  sets  aside  the  question  raised,  that 
this  "name  was  given  as  a  reproach." 
And  in  the  development  of  this  position,  I 
purpose  introducing  my  first  argument  in 
demonstration  of  the  proposition,  "That  the 
term  Christian  is  the  only  divinely  authorized 
name  by  which  the  followers  of  Christ  should 
be  called."  Now,  if  it  can  be  made  to  ap- 
pear that  the  original  word  in  Acts  xi:  26, 
translated  "were  called,"  uniformly  means, 
in  the  Xew  Testament,  to  impart  a  Divine 
warning,  to  give  instruction  under  the  guid- 
ance of  inspiration  ;  and,  in  the  passive 
voice,  to  receive  Divine  monition  or  coun- 
sel,  and,  when  the  verb  is  intransitive,  to 
be  named  or  known  by  a  particular  appel- 
lation ;  I  say,  when  these  facts  are  made 
to  appear,  then  it  must  follow  conclusively 
that  the  term  "Christian"  given  to  the  dis- 
ciples in  Antioch,  was  by  the  inspiration 
of  God.    And  further:  if  it  is  made  to 


44  POSITIVE  THEOLOGY. 

appear  that  the  Greek  word  used  in  con- 
nection with  the  name  "disciple,  saint, 
heir,"  etc.,  rendered  by  our  English  word 
"called"  does  not,  of  necessity,  mean  to 
impart  by  Divine  monition,  then  it  also 
necessarily  follows  that  "Christian"  is  the 
only  name  given  to  believers  in  Christ  by 
Divine  direction.  This  is  as  clear  and  di- 
rect statement  of  the  points  —  of  which 
there  are  two — to  be  proven,  and  which 
are  indispensable  to  sustain  the  proposi- 
tion, as  I  can  give. 

I  shall  now  proceed  to  demonstrate  the 
first  point,  namely :  That  the  original  word, 
Xpypareaeu,  rendered  by  the  words,  "were 
called  "  in  Acts  xi:  26,  uniformly  means,  in 
the  New  Testament,  to  act  by  or  receive 
Divine  direction. 

1st.  I  refer  you  to  Matt,  ii :  12,  which 
reads  :  "And  being  warned  (^/^tiaziadv^zz) 
of  God  in  a  dream,  that  they  should  not 
return  to  Herod,  they  departed  into  their 
own  country  another  way."  The  history 
of  this  text  is  briefly  as  follows  :  Certain 
Magi,  or  wise  men,  were  led,  by  the  ap- 


POSITIVE   THEOLOGY.  45 

pearance  of  a  star  in  the  East,  to  Jerusa- 
lem, in  search  of  him  "who  was  born  king 
of  the  Jews."  Herod,  the  son  of  Antipa- 
ter,  an  Iclumean,  was,  by  the  authority  of 
the  Roman  government,  the  king  of  the 
Jewish  nation ;  and  hearing  the  rumor  that 
one  was  recently  born  who  was  heir  to  the 
throne  upon  which  he  sat,  he  was  "greatly 
troubled,"  and  resolved  that  this  rival 
should  be  put  to  death.  To  effect  this,  he 
called  the  wise  men  who  were  in  search  of 
this  new  king,  and  requested  them  when 
they  should  find  the  young  child  to  bring 
him  word,  for  he  was  ignorant  respecting 
the  home  of  the  infant.  This  he  did  under 
the  plea  that  he  might  "come  and  worship 
him  also."  The  probabilities  are  that  the 
Magi  agreed  to  his  request ;  but  He  who 
guided  them  by  the  star  in  the  East  to 
where  the  young  child  and  his  mother  were, 
guarded  the  fulfillment  of  His  word  ;  and 
before  these  sages  had  left  the  presence  of 
the  Messiah,  to  whom  they  paid  worship 
and  presented  costly  gifts,  their  way  was 
made  plain  before  them.    The  Divine  hand 


46  POSITIVE  THEOLOGY. 

turned  their  feet  from  the  palace  of  Herod, 
and  led  them  by  another  way  into  their 
own  country.  That  these  men  acted  by 
Divine  direction  in  not  returning  to  Herod, 
will  not  be  denied  by  any  one ;  and  yet  the 
word  translated  "were  warned  of  God"  is 
from  the  same  (xp^p^co)  that  the  word 
rendered  "were  called"  in  Acts  xi :  26, 
is. 

2d.  In  Matt,  ii:  22,  the  following  rec- 
ord is  given:  "But  when  he  heard  that 
Archelaus  did  reign .  in  Judea  in  room  of 
his  father  Herod,  he  was  afraid  to  go  thith- 
er :  notwithstanding,  being  warned  of  God 
(jpTjpaTtodecs}  in  a  dream."  The  account  of 
this  text  is :  Mary  and  Joseph,  the  mother 
and  reputed  father  of  Christ,  were  directed 
by  Jehovah  to  take  the  young  child  and 
make  their  escape  into  Egypt  to  avoid  the 
wrath  of  Herod.  Here  they  remained  un- 
til word  was  brought  by  an  angel  that  those 
who  sought  to  harm  the  child  were  dead  ; 
when  they,  warned  by  a  dream,  returned 
into  the  land  of  Israel.  That  Joseph  acted 
by  Divine  monition,  in  his  returning  from 


POSITIVE   THEOLOGY.  47 


Egypt  to  tlie  land  of  Israel,  will  not  be 
questioned. ;  and  the  Greek  word  rendered 

being  warned  of  God"  is  from  the,  same 
(jp^aazt^co)  one  which  is  translated  "being 
warned  of  God  "  in  the  12th  verse. 

3d.  I  now  refer  you  to  Luke  ii  :  26,  ■ 
which  reads:  "And  it  was  revealed  (*e- 
ynrlu.o-><7>j.v,o^)  unto  him  by  the  Holy  Ghost, 
that  he  should  not  see  death  before  he 
had  seen  the  Lord's  Christ."  We  are 
told  by  the  inspired  historian  that  there 
was  in  Jerusalem  one  " whose  name  was 
Simeon,  a  just  and  devout  man,  waiting  for 
the  consolation  of  Israel."  This  venerable 
servant  of  God,  who  is  supposed  to  have 
been  president  of  the  Grand  Sanhedrim, 
and  "one  of  the  most  celebrated  doctors 
and  philosophers  that  had  appeared  in  the 
Jewish  nation  since  the  time  of  Moses," 
clung  with  strong  hope  to  the  promises  of 
deliverance  to  his  countrymen — his  breth- 
ren. He  waited  for  the  consolation  of  Is- 
rael ;  but  age  was  dimming  the  brightness 
of  his  eyes,  and  weakening  the  strength  of 
his  frame,  and  he  would  appear  to  anxiously 


48 


POSITIVE  THEOLOGY. 


« 

ask  the  question  ;  "  Shall  I  live  to  witness 
^ie  desire  of  my  heart — the.  coming  of  the 
Lord's  Anointed?"  His  anxious  spirit 
was  put  to  rest  by  being  "  divinely  in- 
formed" by  "an  express  communication 
from  God,"  that  his  eyes  should  behold  the 
light  of  the  Gentiles,  and  the  glory  of  Is- 
rael. This  Divine  communication  is  ex- 
pressed by  the  word  xe%p7j fiarca/ievou,  which  is 
from  the  same  {yfWa~l^C0)  as  those  already 
introduced,  and  is  of  like  signification. 

4th.  I  next  ask  your  attention  to  Acts 
x:  22:  "And  they  said,  Cornelius  the 
centurion,  a  just  man,  and  one  that  feareth 
God,  and  of  good  report  among  all  the 
nations  of  the  Jews,  was  warned  from  God 
{zyp^ixa-ztaQr^  by  a  holy  angel  to  send  for  thee 
into  his  house,  and  to  hear  words  of  thee." 
The  history  of  this  text  is :  Cornelius,  who 
sustains  an  interesting  character  in  this 
connection,  was  an  officer  in  the  Roman 
army.  He  was,  nevertheless,  a  devout,  just, 
holy,  and  benevolent  man,  fearing  God  with 
all  his  house.  Doubtless  his  mind  was 
struggling  to  gain  clearer  conceptions  of  the 


POSITIVE    THEOLOGY.  49 

character  of  the  Infinite  Being;  to  obtain 
more  decided  evidence  of  the  forgiveness  of 
sins,  and  to  look  forward  through  a  less 
obscuring  vail  to  an  immortal  life.  Here 
was  offered  a  beautiful  gateway  to  intro- 
duce to  the  Gentile  world  the  Light  of  Life 
— the  brightness  of  the  Father's  glory — 
opening  upon  the  centurion  and  his  kins- 
men a  new  and  more  glorious  realm  of  faith 
and  experience.  About  the  ninth  hour  of 
the  day,  he  saw  an  angel  "coming  unto 
him,"  who  gave  him  directions  how  to  pro- 
ceed so  as  to  gain  that  for  which  he  sighed. 
In  obedience  to  the  instruction  given,  he 
sent  messengers  to  Joppa  to  invite  Simon 
Peter  to  his  house,  who  should  tell  him 
what  he  ought  to  do,  that  he  might  enjoy 
clearer  light  and  firmer  hope  in  God.  Now 
that  in  all  this  Cornelius  acted  under  the 
guidance  of  God,  is  beyond  the  reach  of 
cavil  even.  And  the  words  "  was  warned 
from  God"  (sypr^artadrj^  which  assure  us  of 
this,  are  from  the  same  original  word  (yf>Tr 
uaz^io^  that  those  I  have  already  quoted 
are. 

4 


50 


POSITIVE  THEOLOGY. 


5th.  In  further  proof  of  my  position,  I 
introduce  Hebrews  viii:  5,  which  reads: 
"  Who  serve  unto  the  example  and  shadow 
of  heavenly  things,  as  Moses  wras  admon- 
ished of  Grod  (xexpypareffae)  when  he  was 
about  to  make  the  tabernacle  ;  for,  See 
(saith  he)  that  thou  make  all  things  accord- 
ing to  the  pattern  showed  to  thee  in  the 
mount."  By  referring  to  the  twenty-fifth, 
twenty-sixth,  and  twenty-seventh  chapters 
of  Exodus,  you  will  find  a  detailed  ac- 
count of  the  instruction  Jehovah  gave  -  to 
Moses  respecting  the  construction  of  the 
tabernacle.  Its  size,  configuration,  and  its 
court ;  the  kind  and  quality  of  the  mate- 
rials of  which  it  was  to  be  built,  were 
minutely  given.  The  furniture  of  the 
sanctum  and  the  sanctum  sanctorum,  the 
number  of  pieces,  their  names,  of  what  to 
be  constructed,  how  to  be  made,  and  where 
to  be  placed,  were  all  set  forth  with  partic- 
ular exactness  and  detail.  All  this  direc- 
tion God  laid  before  Moses  in  Mount  Sinai, 
accompanying  it  with  the  following  positive 
injunction ;  "  And  look  that  thou  make 


POSITIVE    THEOLOGY.  51 

them  after  the  pattern  which  was  showed 
thee  in  the  mount." — Exodus  xxv :  40. 
There  can  not,  it  strikes  me,  be  the  shadow 
of  a  doubt  that  Moses  built  the  taberna- 
cle, and  furnished  it,  under  the  especial 
instruction  of  God.  And  the  very  phrase, 
11  was  admonished  of  God"  (xpytmreeat)  which 
expresses  this  leading  of  the  Jewish  law- 
giver, in  his  work,  by  the  Divine  hand,  is 
from  the  same  word  (XPW0*^0*)  that  those 
are  which  have  been  referred  to. 

6th.  In  the  eleventh  chapter  and  seventh 
verse  of  Hebrews  is  the  following  allusion 
to  Noah  and  his  salvation,  together  with  his 
household,  by  obeying  Divine  instruction  : 
"By  faith  Noah,  being  warned  of  God 
(yp^/M-cads':)  of  things  not  seen  as  yet, 
moved  with  fear,  prepared  an  ark  to  the 
saving  of  his  house."  A  brief  and  yet 
comprehensive  record  of  the  event  to  which 
the  text  refers,  may  be  found  in  Genesis, 
sixth  chapter.  The  sins  of  the  world  had 
reached  their  culmination.  The  day  of  ter- 
rible retribution  was  approaching.  Xoah, 
in  consideration  of  his  righteousness,  had 


52  POSITIVE  THEOLOGY. 

" found  grace  in  the  eyes  of  the  Lord."  He 
was  Warned  of  the  approaching  danger,  and 
commanded  to  build  an  ark — the  plan  of 
which  God  laid  before  him — for  the  salva- 
tion of  himself  and  family.  In  obedience 
to  the  directions  given,  he  and  all  his  were 
saved.  Permit  me  to  ask,  Can  there  be  a 
question  raised  respecting  Xoah's  being  led 
in  this  preparation  by  the  inspiration  of  the 
Almighty  ?  To  me  it  appears  impossible. 
And  yet  the  same  word  is  used  to  express  , 
this  Divine  guidance  of  jNToah  that  was  em- 
ployed in  giving  the  name  "Christian"  to 
the  disciples  in  Antioch. 

7th.  I  will  refer  to  one  more  text,  and 
then  rest  my  proof,  predicated  upon  the 
word  XprjpaTt^  on  this  point.  "But  what 
saith  the  answer  of  God  (ypr//w~t<7y.o^  un- 
to him  ?  I  have  reserved  to  myself  seven 
thousand  men,  who  have  not  bowed  the  knee 
to  the  image  of  Baal." — Rom.  xi :  4.  The 
facts  to  which  reference  is  here  made,  may 
be  found  recorded  in  1  Kings,  nineteenth 
chapter.  Elijah  complained  of  the  treach- 
ery and  corruption  of  Israel,  declaring  that 


POSITIVE    THEOLOGY.  53 

he  alone  of  all  the  prophets  was  left,  and 
that  his  life  was  sought.  To  which  Jeho- 
vah replies  :  "  But  I  have  left  me  seven 
thousand  in  Israel,  all  the  knees  which 
have  not  bowed  unto  Baal,  and  every 
mouth  which  hath  not  kissed  him."  The 
word  used  in  this  text  (Rom.  xi :  4)  sig- 
nifies a  response  from  God — a  Divine  an- 
swer— correcting  a  wrong  impression  in  the 
mind  of  this  ancient  and  faithful  servant. 

Suffer  me  here,  in  closing  this  part  of 
my  proof,  to  ask  your  special  attention  to 
the  remarkable  fact,  that  in  Matt,  ii :  12, 
22;  Acts  x:  22;  Heb.  viii:  5;  xi;  7;  and 
Rom.  xi:  4,  the  word  deoo — "of  God" — is 
not  in  the  Greek ;  and  yet  our  translators 
have  supplied  it  as  though  it  were,  and 
very  justly  too;  for  the  words  xPy]!mTl(J^evTe^) 
Xprjpo.TcadzcQ,  e%prjp.o.Ttod7],  y.zy p-q  parte  at  ^  yp-qpa- 

zcadecc;,  and  XPVfmu<Tfw^,  meaning  to  give  Di- 
vine instruction  and  response,  clearly  im- 
ply the  phrase  "of  God."  This,  of  itself, 
is  very  decided  proof  of  my  position.  And 
the  question  naturally  comes  up,  Why  not 
supply  the  phrase  "of  God"  in  Acts  xi; 


54  POSITIVE  THEOLOGY. 


26,  as  well  as  in  other  places  where  the 
same  word  occurs  ;  and  especially  since 
there  are  no  known  conditions  connected 
with  its  use  on  that  occasion  why  it  should 
not  be  ?  The  passage  would  then  read : 
4 'And  the  disciples  were  called  of  God 
Christians  first  in  Antioch." 

In  introducing  the  preceding  texts  in 
demonstration  of  the  point  assumed,  name- 
ly:  That  the  word  yj^aazCco  uniformly  means, 
in  the  New  Testament,  to  give  Divine  instruc- 
tion, or  to  act  under  it,  I  have  been  careful 
to  present  a  brief  history  of  each,  that  the 
meaning  of  the  word  might  be  clearly  seen ; 
and  that  it  is  employed  in  the  sense  I  claim 
will  not  be  denied  by  any  candid  and  well- 
informed  man.  This  being  the  uniform 
scope  of  the  word  when  used  by  the  writers 
of  the  New  Testament,  it  conclusively  fol- 
lows that  the  disciples  in  Antioch  were 
called  Christians  by  the  inspiration  of  God ; 
therefore,  the  name  Christian  is  divinely 
authorized. 

I  now  propose  asking  your  attention  to 
the  testimony  of  Dr.  Adam  Clark,  on  the 


POSITIVE   THEOLOGY.  55 

signification  of  the  word  xPWaTe^9  given  in 
his  comment  on  Acts  xi ;  26.  He  says : 
"  The  word  yp-^au^co  in  our  common  text 
which  we  translate  were  called,  signifies,  in 
the  New  Testament,  to  appoint,  warn,  or 
nominate  by  Divine  direction.  If,  there- 
fore, the  name  was  given  by  Divine  appoint- 
ment, it  is  most  likely  that  Saul  and  Bar- 
nabas were  directed  to  give  it ;  and  that, 
therefore,  the  name  Christian  is  from  God, 
as  well  as  that  grace  and  holiness  which 
are  so  essentially  required  and  implied  in 
the  character.  Before  this  time  the  Jew- 
ish converts  were  simply  called  among 
themselves  disciples,  that  is,  learners,  be- 
lievers, saints,  the  Church,  or  assembly;  and 
by  their  enemies,  Nazarenes,  Galileans,  the 
men  of  this  toay  or  sect ;  and  perhaps  by 
other  names  which  are  not  come  down  to 
us.  They  considered  themselves  as  one 
family,  and  hence  the  appellation  of  breth- 
ren was  frequent  among  them.  It  was  the 
design  of  God  to  make  all  who  believed  of 
one  heart  and  one  soul,  that  they  might  con- 
sider him  as  their  Father,  and  live  and  love 


56  POSITIVE  THEOLOGY. 


like  children  of  the  same  household.  A 
Christian,  therefore,  is  the  highest  char- 
acter which  any  human  being  can  bear 
upon  earth;  and  to  receive  it  from  God, 
as  those  appear  to  have  done,  how  glorious 
the  title." 

In  this  quotation,  two  points  are  admit- 
ted by  the  learned  and  able  commentator, 
namely :  1st.  That  the  word  %pr}fjtazt£m  sig- 
nifies, in  the  New  Testament,  to  aj)point, 
warn,  or  nominate  by  Divine  direction." 
2d.  That  the  disciples  in  Antioch  "appear 
to  have"  received  the  appellation  Christian 
"from  God."  Now,  in  conceding  these, 
there  is  a  virtual  granting  of  the  position 
I  have  assumed  ;  for  they  substantially 
amount  to  the  same  proposition. 

The  second  point  in  the  statement  of  the 
argument,  that  the  original  word  rendered 
call,  in  connection  with  the  terms  disciple, 
saint,  brethren,  now  claims  attention.  This 
word  (xaAsw)  means  to  invite,  to  direct,  to 
come,  to  summon,  to  call  to  any  duty,  to  invite 
to  be,  etc.,  and  nowhere  necessarily  signi- 
fies to  be  divinely  instructed,  or  led  by  inspira- 


POSITIVE   THEOLOGY.  57 

tion,  or  named  by  Divine  direction.  A  few 
references  will  be  sufficient  to  set  this 
clearly  before  you:  (1.)  "To  all  that  be  in 
Rome,  beloved  of  God,  called  (xlrjzoc^  from 
yjjlzco)  to  be  saints." — Rom.  i:  7.  "Unto 
the  Church  of  God  which  is  in  Corinth,  to 
them  that  are  sanctified  in  Christ  Jesus, 
called  (xXrjzoto)  to  be  saints,"  etc. — 1  Cor. 
i :  2.  It  is  evident  that  the  meaning  of 
the  term  "call"  or  "called"  is  limited  to 
the  simple  idea  of  inviting  to  be  or  to  become. 
Again  :  "  For  both  he  that  sanctifieth  and 
they  who  are  sanctified,  are  all  of  one ; 
for  which  cause  he  is  not  ashamed  to  call 
(xaXeev)  them  brethren."  —  Heb.  ii :  11. 
"For  many  are  called,  (eem  xfyToe,)  but  few 
are  chosen." — Matt,  xxii :  14.  "I  marvel 
that  j;e  are  so  soon  removed  from  him  that 
called  (xaXeeavTos)  you  into  the  grace  of 
Christ,  unto  another  gospel." — Gal.  i:  6. 
"  For,  brethren,  ye  have  been  called  (sxfy- 
drjTs)  unto  liberty ;  only  use  not  liberty  for 
an  occasion  to  the  flesh,  but  by  love  serve 
one  another." — Gal.  v  :  13.  It  sometimes 
means  the  speaking  a  name  or  title,  not  by 


58 


POSITIVE  THEOLOGY. 


Divine  monition,  as  in  Luke  xv:  19:  "And 
am  no  more  worthy  to  be  called  {xk^vm) 
thy  son ;  make  me  as  one  of  thy  hired  serv- 
ants." In  1  Corinthians  xv  :  9,  we  read: 
"For  I  am  the  least  of  the  apostles,  that 
am  not  meet  to  be  called  (xaXeetrOae)  an 
apostle,  because  I  persecuted  the  Church 
of  God."  From  these  and  numerous  other 
texts  the  conclusion  is  irresistible  that  this 
word  is  never  used  to  signify  Divine  moni- 
tion ;  therefore,  the  question  that  some  have 
raised  that,  since  the  followers  of  Christ 
were  called  "disciples,  saints,  brethren"  etc., 
as  well  as  Christians,  if  the  one  were  given 
by  inspiration  then  were  the  others  also, 
is  without  any  foundation  ;  for  the  words 
used  in  connection  with  the  former  ("dis- 
ciple," etc.)  and  with  the  latter  ("  Chris- 
tian") are  entirely  different  in  their  scope 
and  meaning,  as  I  have  clearly  shown. 
And  I  think  you  will  not  charge  me  with 
either  egotism  or  dogmatism,  if  I  now 
claim  that  I  have  fairly  met  and  set  aside 
the  assertion  that  the  appellation  "  Chris- 
tian" was  given  to  the  disciples  in  Antioch 


POSITIVE    THEOLOGY.  59 

in  derision ;  and  that  I  have  demonstrated 
that  this  name — Christian — is  the  only  divinely 
authorized  appellation  by  which  the  followers 
of  the  Messiah  should  be  called. 

A  second  reason  why  "Christian"  is  ac- 
cepted by  this  brotherhood  as  their  only 
religious  name  rests  upon  those  texts  where 
it  is  especially  mentioned  or  else  certainly 
implied.  True,  these  are  not  numerous. 
Dr.  Clark  says :  "It  is  worthy  of  remark 
that  this  name  occurs  in  only  three  places 
in  the  New  Testament."  Wow,  the  plain 
inference  from  this  statement  of  the  doc- 
tor's is,  that,  since  it  is  so  seldom  men- 
tioned in  the  law  of  the  kingdom,  it  would 
be  presuming  rather  much  to  claim  it  as 
the  Heaven-ordained  name  for  the  disciples 
of  Christ.  Certainly  those  who  would  con- 
demn others  as  presumptuous  on  so  slight 
ground  as  this  have  forgotten  the  law  which 
saith :  "  The  testimony  of  two  men  is  true, ;" 
and  also,  "  That  in  the  mouth  of  two  or 
three  witnesses,  every  word  may  be  estab- 
lished." 

But  I  will  give  the  testimony  as  I  find  it 


60 


POSITIVE  THEOLOGY. 


in  the  holy  record.  In  Acts  xxvi ;  28,  we 
read :  "  Then  Agrippa  said  unto  Paul, 
Almost  thou  persuadest  me  to  be  a  Chris- 
tian." This,  assuredly,  is  a  frank  and 
manly,  expression  of  a  truthful  sentiment, 
the  basis  of  which  was  his — Agrippa's — 
knowledge  of,  and  belief  in,  the  prophets, 
who  spoke  concerning  the  Messiah,  and  the 
apostle's  forcible  reasoning  that  Jesus  was 
the  Christ.  It  was  the  result  of  Paul's 
demonstration  and  the  king's  faith.  But 
why  use  the  term  Christian  instead  of  dis- 
ciple or  saint  ?  The  inference  is,  that  the 
disciples  or  saints  were  generally  known 
by  that  appellation,  and,  hence,  was  their 
common  name  in  Csesarea  as  well  as  in  An- 
tioch.  This  inference  is  greatly  strength- 
ened by  the  fact  that  this  appellation  was 
given  to  the  brethren  in  the  latter  city 
about  the  year  42,  and  that  Agrippa's  con- 
fession was  made  about  the  year  62 — twenty 
years  afterward.  Quite  enough  time  for  it 
to  have  been  received  in  all  the  Churches, 
since  the  apostles  and  their  <?o-workers  in 
the  ministry  traveled  extensively  from  city 


POSITIVE    THEOLOGY.  61 


to  city,  visiting  the  various  congregations  to 
strengthen  them  in  the  faith,  and  especially 
since  it  was  given  by  Divine  appointment 
in  Antioch. 

The  next  text  I  shall  ask  attention  to, 
may  be  found  by  referring  to  1  Peter  iv : 
16:  "  Yet  if  any  man  suffer  as  a  Christian, 
let  him  not  be  ashamed  ;  but  let  him  glo- 
rify God  on  this  behalf."  It  is  evident 
that  the  saints  to  whom  this  and  the  suc- 
ceeding letter  were  addressed,  were  known 
as  Christians,  and  because  of  this  were  li- 
able to  suffer  persecution.  The  apostle 
recognized  them  by  this  name ;  and  among 
their  enemies  this  was  their  distinctive  ap- 
pellation, which  marked  them  as  objects  of 
jealous  hate  and  bitter  malignity  ;  hence, 
the  peculiar  structure  of  the  text :  "If  any 
man  suffer  as  a  Christian,"  that  is,  because 
he  is  known  as  a  Christian.  This  was  suf- 
ficient to  subject  him  to  reproach  and  con- 
tumely, to  thrust  him  into  prison,  and  to 
bind  him  to  the  stake. 

Permit  me,  now,  to  refer  you  to  two 
quotations,  in  which  the  name  Christian  is 


62  POSITIVE  THEOLOGY. 

clearly  implied.  Ephesians  iii:  14,  15: 
"  For  this  cause  I  bow  my  knees  unto  the 
Father  of  our  Lord  Jesus  Christ,  of  whom 
the  whole  family  in  heaven  and  earth  is 
named."  James  ii :  7:  "Do  they  not  blas- 
pheme that  worthy  name  by  which  ye  are 
called?"  In  the  former  of  these  texts,  the 
following  points  are  deducible :  1st.  That 
God  has  but  one  family,  which  includes 
all  the  redeemed  in  heaven  and  on  earth. 
2d.  That  the  members  of  this  family,  at 
the  time  this  letter  was  written  by  the  in- 
spired penman,  bore  the  same  appellation 
or  name.  3d.  That  this  name  was  Chris- 
tian ;  for  the  apostle  says  :  "Of  whom," 
that  is,  of  Christ,  or  from  him,  "the  whole 
family  in  heaven  and  earth  is  named." 
Dr.  Clark,  in  commenting  on  this  passage, 
says  :  "  Christ  gives  the  name  of  Christian 
to  all  the  real  members  of  his  Church  upon 
earth ;  and  to  all  the  spirits  of  just  men 
(saved  since  his  advent  and  through  his 
blood)  in  heaven."  It  is  certainly  true 
that  the  members  of  God's  family  who 
have  gone  to  mansions  above  have  no  sect- 


POSITIVE   THEOLOGY.  63 


arian  or  party  names,  but  are  known  as 
Christ's  redeemed  ones — as  Christians — for 
of  him  they  are  called ;  therefore,  I  con- 
clude, that,  since  the  entire  family  in  heav- 
en and  earth  is  divinely  called  by  one  name, 
those  members  still  dwelling  in  tabernacles 
of  clay  should  not  assume  sectional  or  un- 
authorized appellations ;  but  cheerfully  and 
meekly  accept  the  one  given  by  Infinite 
Wisdom. 

The  latter  text — James  ii :  7 — and  its 
connection,  present  these  points :  1st.  That 
those  who  opposed  the  saints,  and  blas- 
phemed, were  the  enemies  of  Christ  and 
his  followers.  2d.  That  the  disciples  were 
called  by  the  name  which  was  blasphemed 
by  their  opposers.  3d.  That  this  name 
blasphemed  was  Christ.  The  conclusion, 
therefore,  is,  that  these  brethren  were 
called  Christians,  since  this  term  is  derived 
from  Christ,  and  to  be  called  by  his  name 
is  to  receive  this  appellation. 

And  further :  since  Christian  is  derived 
from  Christ,  it  follows  that  to  cast  reproach 
upon  the  former  is  blaspheming  the  latter ; 


64  POSITIVE  THEOLOGY. 


for  he  says:  "Inasmuch  as  ye  have  done 
it  unto  one  of  the  least  of  these  my  breth- 
ren, ye  have  done  it  unto  me."  The  wicked 
persecutors  of  the  primitive  Church  sought 
every  opportunity  to  revile  the  name  Chris- 
tian— which  must  have  been  the  distinctive 
appellation  of  the  saints,  else  it  could  not 
have  been  aspersed — and  because  of  this, 
were  charged  with  blasphemy.  I  there- 
fore claim  that  these  texts  sustain,  with 
great  force,  the  position  that  the  title 
"  Christian  "  was  received  by  the  ancient 
disciples  of  Christ  as  their  only  divinely 
appointed  name ;  and  that  they  were  recog- 
nized by  it. 

A  third  reason  why  this  Church  receives 
the  name  Christian  only,  rests  upon  the 
scope  of  its  meaning.  There  is,  as  I  before 
remarked,  no  other  term  ever  applied  to 
the  servants  of  Christ  that"  includes  so 
much,  that  has  so  wide  a  range  as  this. 
To  be  a  Christian  is  to  attain  the  highest 
character  possible  to  any  one  on  earth ;  is 
to  be  all  the  laws  of  God  require.  It  em- 
braces the  following  specialties  :  1st.  Our 


r  

POSITIVE   THEOLOGY.  65 

anion  tvith  Christ — that  we  are  his ;  for  none 
are  entitled  to  it  except  such  as  are  in- 
grafted into  him  as  the  branch  is  into  the 
vine.  To  give  it  to  any  who  are  not  thus 
united  to  him  is  a  misnomer,  a  gross  per- 
version of  its  meaning,  applying  it  to  a 
purpose  wholly  at  variance  with  its  signifi- 
cation. 2d.  Since  it  expresses  union  with 
Christ  it  must  include  discipleship,  as  this 
word  means  learner,  and  all  Christians  are 
such.  It  is  with  them  the  great  aim  of  life 
to  "grow  in  grace,  and  in  the  knowledge 
of  the  truth."  Christ  is,  through  his  Divine 
law,  their  spiritual  teacher,  and  they  are 
his  pupils.  The  most  profound  student 
among  them  will  not  claim  to  have  made 
.  himself  familiar  with  all  the  grand  and 
beautiful  ideas  and  sentiments  of  Christian 
truth.  There  are  realms  of  thought  and 
experience  in  the  curriculum  of  Christ's 
university  above  and  beyond  what  he  has 
yet  attained.  The  themes  of  study  are  in- 
exhaustible. 3d.  The  name  Christian  in- 
cludes the  idea  of  saintship,  which  means 
holiness,  sanctity,  since  all  who  may  truly 
5 


bb  POSITIVE  THEOLOGY. 

wear  it  are  cleansed,  sanctified  ;  for  those 
only  are  his  who  have  his  spirit,  and  those 
who  have  his  spirit  must  be  consecrated  to 
him.  4th.  It  also  embraces  the  idea  of 
brotherhood ;  for  if  we  are  Christ's,  then 
are  we  of  God's  household;  and,  hence,  are 
members  one  of  another  in  particular,  bear- 
ing fraternal  relations.  5th.  It  expresses 
heirship  with  Christ.  "  If  ye  be  Christ's, 
then  are  ye  Abraham's  seed,  and  heirs  ac- 
cording to  the  promise,"  says  the  inspired 
writer.  The  Christian  is  an  "heir  of  God 
and  a  joint-heir  with  Christ." 

But  it  is  unnecessary  that  I  should  en- 
large ;  let  it  suffice  to  remark  that  this 
term  (Christian)  is  a  complete  circle  in  its 
meaning,  while  all  others  are  mere  seg- 
ments. It  embraces  the  idea  of  faith  in 
God  and  in  Christ ;  of  love  and  obedience 
to  them ;  of  charity  to  the  brotherhood ; 
of  kindness  to  all  men  ;  of  integrity  to 
truth  ;  of  untiring  devotion  to  the  right ; 
of  purity  and  uprightness  of  character; 
and,  in  brief,  of  every  grace  of  the  spirit 
so  pleasing  in  the  sight  of  God  and  praise- 


POSITIVE  THEOLOGY. 


67 


worthy  in  the  sight  of  men.  No  other  title 
applied  to  the  followers  of  Christ  expresses 
so  much.  Disciple,  in  its  simple  meaning, 
signifies  learner,  and  was  commonly  given 
to  those  who  became  acquainted  with  and 
adopted  the  sentiments  of  another ;  hence 
those  who  learned  and  entertained  the  phi- 
losophy of  Socrates,  Pythagoras,  and  Plato, 
were  called  their  disciples.  Saint  means 
sanctified,  holy,  pure ;  hence,  was  applied 
to  the  devout  of  the  Old  Testament.  Breth- 
ren, or  brother,  indicates  the  relation  each 
member  of  the  same  household  sustains  to 
the  others  ;  and  as  the  disciples  formed  but 
one  family,  they  were  called  brethren. 

It  is  also  true  that  the  different  names 
distinguishing  the  various  Protestant  de- 
nominations are  sectional  and  fragmentary 
in  their  signification.  Each  is  expressive 
of  some  one  or  more  doctrinal  sentiment ; 
hence,  is  purely  sectional.  The  leading- 
idea  expressed  by  the  name  "Episcopalian 
Church"  w  its  peculiar  form  of  ecclesiasti- 
cal government.  And  so.  with  the  name 
"Presbyterian  Church."    "Methodist  Episco- 


68  POSITIVE  THEOLOGY. 

pal  Church1''  relates  mainly  to  its  form  of 
government,  and  the  circumstances  of  its 
first  organization.  "  Wesleyan  Methodist 
Church11  signifies  that  it  has  adopted  the 
true  sentiments  of  John  Wesley.  The 
prominent  idea  couched  in  the  name  "Bap- 
tist Church"  is  that  all  legal  members  of 
Christ's  kingdom  are  immersed  believers  ; 
that  this  is  the  initiatory  process  into  the 
household  of  faith.  "Unitarian  Church"  is 
expressive  of  a  belief  in  the  unity  of  God 
in  contradistinction  to  the  Trinity,  or  a 
belief  of  Unity  in  unity  instead  of  Trinity 
in  unity.  u  linker salist  Church"  signifies 
faith  in  the  final  holiness  and  hajrpiness  of 
all  God's  intelligent  creatures.  The  lead- 
ing idea  expressed  by  the  name  "Luther- 
an Church"  is,  that  its  members  receive 
the  fundamental  sentiments  advocated  by 
Martin  Luther,  the  great  and  successful 
reformer.  And  what  I  have  said  of  those 
names  mentioned  is  true  of  the  entire  cat- 
alogue of  denominational  appellations,  ex- 
cepting "  Christian." 

You  will  observe  that  I  do  not  call  in 


POSITIVE  THEOLOGY.  69 

question  the  leading  sentiments  expressed 
by  the  terms  Episcopalian,  Presbyterian, 
Methodist  Episcopal,  Wesleyan,  Baptist, 
Unitarian,  Universalist,  and  Lutheran. 
These  are  not  under  review  at  present. 
The  point  I  am  aiming  to  demonstrate,  is 
their  want  of  catholicity — their  sectional 
and  fragmentary  signification.  Suppose  I 
admit  the  sentiments  expressed  by  these 
several  appellations  to  be  true,  then,  Epis- 
copalian including  one  leading  idea,  and 
Presbyterian  another,  and  neither  one  of 
these  names  embracing  both  ideas,  it  neces- 
sarily follows  that  they  are  fragmentary  in 
their  meaning,  and,  hence,  sectional ;  for 
that  which  includes  only  a  part  of  the  whole 
is  of  necessity  sectional.  It  can  not  be  oth- 
erwise, unless  it  can  be  proven  that  the 
axiom,  "  The  whole  is  greater  than  any  of  its 
parts"  is  not  true.  The  same  maybe  said 
of  the  terms  "Baptist'1  and  "Unitarian;" 
for  they  express  different  sentiments,  and 
neither  appellation  includes  both  senti- 
ments; hence,  each  must  be  fragmentary 
in  its  signification.    And  this  is  true  of  all. 


70 


POSITIVE  THEOLOGY. 


Further  still :  take  all  these  denomina- 
tional names  together,  and  admit  the  lead- 
ing sentiments  they  set  forth  to  be  true — 
which,  by  the  way,  I  should  be  very  un- 
willing to  do — they  would  only  measure  a 
few  degrees  in  the  great  circle  of  religious 
truth.  This  can  not  be  said  of  the  Divine 
appellation,  "Christian"  Its  complete 
comprehensiveness,  its  catholicity,  no  one 
will  hazard  his  candor  and  reputal  ion  by 
denying.  It  bears  upon  every  feature  the 
impress  of  Divine  approval.  Look  at  it 
from  every  point  of  observation  you  please; 
try  it  by  every  honorable  test,  and  still  it 
stands  unrivaled  as  the  name  of  Christ's 
disciples,  having  been  given  by  the  inspi- 
ration of  the  Holy  Spirit.  Regarding  it 
in  this  light,  we,  as  the  followers  of  the 
Messiah,  accept  it  as  our  only  name. 

I  have  now  given  you  my  second  reason 
for  being  a  member  of  the  Christian  Church, 
and  it  only  remains  for  me,  in  closing  this 
letter,  to  refer  to  two  objections  that  are 
not  unfrequcntly  raised  against  our  receiv- 
ing this  name  only. 


POSITIVE  THEOLOGY.  71 

1st.  It  is  very  emphatically  asserted  by 
some  to  be  "  presumption,  and  therefore 
unauthorized."  Respecting  our  authority 
for  this  action,  we  are  entirely  willing  to 
rest  the  case  upon  the  evidence  already 
submitted.  If  it  is  not  sufficient,  then  is 
testimony  valueless.  As  it  regards  the 
next  item :  if  it  is  presumption  to  call  one's 
self  a  "  Christian,"  then  is  it  presumption 
to  be  a  Christian  ;  but  if  it  is  not  arrogance 
— as  this  is  one  meaning  of  presumption — 
to  be  a  Christian,  then  is  it  not  arrogance 
to  be  called  such.  And  as  it  is  the  ac- 
knowledged duty  of  all  to  be  Christians,  it 
certainly  follows  that  all  have  the  right  or 
privilege  of  being  called  or  calling  them- 
selves by  that  title ;  for  any  one  may,  with- 
out in  the  least  presuming,  be  called  or  call 
himself  by  that  appellation  expressive  of 
what  he  is.  I  readily  grant  that,  for  any 
one  who  has  not  the  spirit  of  Christ  to  ap- 
propriate that  name  to  himself,  it  would  be 
unreasonable  and  arrogant ;  but  for  one 
who  is  united  by  living  faith  to  the  Head 
of  the  Church,  to  receive  and  be  known  by 


72 


POSITIVE  THEOLOGY. 


it  is  reasonable,  appropriate,  and  Scriptural, 
and  not  presumption. 

2d.  It  is  claimed  that  we  ''have  no  right 
to  take  a  general  name,  and  appropriate  it 
to  a  special  organization.''  To  this  I  reply : 
(1.)  We  have  not  laid  an  embargo  on  this 
name,  interdicting  all  others  from  using  it. 
They  have  all  the  right  to  it  we  have  ;  but 
if  they  choose  to  be  known  by  some  other 
appellation,  the  fault  is  not  ours.  (2.)  If 
a  number,  or  even  a  majority  of  the  mem- 
bers of  a  family,  should  choose  to  call  them- 
selves by  some  other  than  their  patronymic, 
while  the  residue  should  adhere  to  the  an- 
cestral name,  could  the  former,  with  the 
slightest  show  of  justice,  arraign  and  con- 
demn the  latter  for  this  faithful  allegiance 
to  their  paternal  title  ?  Certainly  not.  So, 
if  we  choose  to  call  ourselves  Christians, 
which  is  derived  from  Christ,  the  "author 
and  finisher  of  our  faith,"  and  others  should 
make  a  different  selection,  we  plead  "not 
guilty"  in  that  we  have  remained  faith- 
ful in  our  loyalty  to  the  household  name. 
(3.)  It  must  be  remembered  that,  although 


POSITIVE   THEOLOGY.  73 

this  is  a  general  name,  it  is  no  less  a  specific 
or  particular  name  ;  for  each  disciple  of 
Christ  may  be  designated  by  it  as  well  as 
the  whole  brotherhood.  I  therefore  think 
the  allegation  that  we  are  overgenerous  to 
ourselves,  is  wanting  in  all  the  essential 
elements  of  truth. 

Fraternally  yours. 


Letter  III. 


My  Dear  Sir  and  Brother: 

I  again  resume  my  pen  that  I  may  lay 
before  you  a  third  reason  for  my  being  a 
member  of  the  Christian  Church,  which 
may  be  thus  stated :  Christian  Character  is 
the  only  test  of  Christian  fellowship.  This 
is  one  of  the  cardinal  principles — one  of 
the  landmarks,  as  well  as  a  distinctive 
feature — of  the  denomination ;  and  one  to 
which  we  purpose  adhering  faithfully,  and 
which  we  propose  maintaining,  both  by 
precept  and  example,  with  unyielding  fidel- 
ity. It  has  been,  and  still  is,  a  source  of 
great  pleasure  and  rejoicing  to  me,  amid 
the  shifting  scenes  of  life,  to  acknowledge 
this  as  the  basis  of  Christian  fellowship,  and 
to  be  associated  with  those  who  cordially  - 
accept  it  as  the  platform  of  brotherhood. 
'Nor  have  the  objections  which  some  have 
raised  against  it  as  a  sure  and  reliable 
(74) 


POSITIVE  THEOLOGY.  75 

foundation  of  religious  fellowship,  weaken- 
ed, in  the  least,  my  confidence  in  its  all- 
sufficiency.  Indeed,  they  have  rather 
tended  to  strengthen  my  reliance  upon  it 
by  inducing  investigation,  which  has  re- 
sulted in  more  clearly  developing  its  entire 
fitness  for  the  purpose  mentioned  ;  and  in 
more  certainly  establishing  its  Divine  ap- 
proval. With  this  deliberate  and  firm 
conviction  of  both  head  and  heart,  I  sub- 
mit to  you,  with  great  pleasure,  this  basis 
of  Christian  association,  accompanied  with 
some  of  its  arguments  and  illustrations, 
trusting  that  you  will  give  the  whole  (the 
sentiment  and  its  proof)  a  patient,  thor- 
ough, and  candid  investigation. 

Permit  me,  in  opening  the  discussion  of 
this  question,  to  state  the  following  propo- 
sition, as  the  first  point  in  the  argument, 
namely :  Christian  character  is  the  true  test 
of  Christian  felloivship.  This  includes  a 
part  of  the  cardinal  principle  which  was 
submitted  in  the  opening  of  this  letter,  and 
which  is  one  of  the  distinguishing  charac- 
teristics of  the  Christian  Church.  The 


76  POSITIVE  THEOLOGY. 

residue,  as  well  as  some  of  the  terms  of 
the  proposition  itself,  will  be  introduced 
and  argued  in  a  subsequent  letter.  I  do 
this  to  avoid,  as  far  as  possible,  all  com- 
plexity, that  you  may  obtain  a  plain,  truth- 
ful, matter-of-fact  view  of  the  whole  ques- 
tion of  Christian  fellowship.  And  I  need 
hardly  remind  you  of  its  importance.  For 
ages  past  it  has  been  a  theme  of  anxious 
and  earnest  inquiry  with  all  thoughtful, 
loving,  Christian  men.  From  the  time 
the  Savior  gave  birth  to  it  in  these  words  s 
"That  they  all  maybe  one  as  we  are  one,'7 
till  now,  few  subjects  have  been  more  fre- 
quently the  burden  of  holy  prayer  than 
this.  Every  renewed  heart  has  felt  it,  and 
every  Christian,  tongue  has  uttered  it.  It 
has  gone  up  like  holy  incense  to  the  Infi- 
nite One  from  millions  of  altars;  and  no 
true  soul  has  ever  offered  an  opposing  sen- 
*  timent.  Learned  and  able  men  have  writ- 
ten and  spoken  upon  it,  and  plead  for  it, 
and  thirsted  for  the  day  to  come  when  man 
shall  be  received  into  full  fraternal  relation 
for  his  manhood  in  Christ ;  when  there 


POSITIVE   THEOLOGY.  77 

shall  be  "one  fold  and  one  Shepherd." 
And  as  we  are  brethren,  having  one  Father, 
one  hope,  and  one  home,  let  us  go  through 
the  investigation  of  the  subject  now  before 
us  with  true  Christian  frankness. 

I  now  turn  to  the  proposition,  Christian 
character  is  the  true  test  of  Christian  fellow- 
ship. 

On  this,  questions  like  the  following  may 
be  asked:  "Does  this  test  comprehend 
enough  ?  Is  it  sufficiently  broad,  and  yet 
specific  ?  Will  it  guard,  on  the  one  hand, 
against  latitudinarianism,  and,  on  the  oth- 
er, against  sectarianism?"  To  these,  and 
to  all  questions  of  the  same  class  that  may 
be  raised  upon  this  proposition,  but  one 
truthful  answer  can  be  returned,  to  which 
all  in  whom  the  love  of  God  reigns  su- 
preme will  give  their  hearty  concurrence. 
The  answer  is :  Most  certainly  the  test  is 
sufficiently  comprehensive,  broad,  and  spe- 
cific, and  will  safely  guard  against  both 
latitudinarianism  and  sectarianism.  If  it 
is  not,  however,  then  is  it  entirely  useless 
that  any  man  or  men  should  attempt  to 


78  POSITIVE  THEOLOGY. 

make  one,  the  lines  of  which  shall  be  more 
distinctly  developed,  or  the  standard  of 
which  shall  be  more  elevated  or  more  ac- 
curately graduated.  To  claim  the  right 
and  ability  to  construct  one  better  adapted 
to  determine  the  conditions  of  Christian 
brotherhood,  is  unmitigated  arrogance;  and 
none  but  the  superstitious,  ignorant,  or  dog- 
matic bigot  will  defend  any  such  claim.  It 
might  be  maintained  where  darkness  and 
tyranny  sit  intrenched  behind  despotic 
power,  holding  the  reins  of  authority,  lord- 
ing it  over  men's  consciences,  crushing  the 
freedom  of  inquiry  and  thought,  and  stran- 
gling the  uprising  of  a  broad,  generous 
manhood  ;  but  where  light  breaks  in  upon 
society,  pouring  its  rays  through  all  its 
channels,  and  rendering  the  duties  and  re- 
lations of  its  members  clear  and  unmis- 
takable, it  can  not  long  survive.  And  in 
proportion  as  truth  prevails,  so  must  this 
claim  give  way,  yielding  its  grasp  upon  its 
victims,  until  they  walk  forth  free  men, 
ready  to  love  and  fellowship  others  for 
what  they  are,  and  not  for  what  they  pro- 


POSITIVE    THEOLOGY.  79 

fess,  and  be  loved  and  fellowshiped  in  re- 
turn on  the  same  condition. 

I  desire,  at  this  point,  to  call  your  atten- 
tion to  this  truth,  that,  in  many  of  the 
transactions  of  life,  we  are  controlled  by 
the  principle  which  is  the  vitality  of  this 
test,  namely :  the  character  that  such  a 
one  may  sustain,  or  the  quality  of  such  and 
such  an  article.  If  circumstances  made  it 
necessary  for  you  to  commit  your  business 
affairs  into  the  hands  of  another,  would 
you  not  be  guided,  in  the  selection  of  your 
agent,  by  the  character  you  deemed  requi- 
site to  him  who  should  occupy  that  rela- 
tion to  you?  Undoubtedly  you  would. 
Hence  your  action  in  the  premises  would 
be  determined  by  this  principle,  if  nothing 
else  contravened. 

Again :  Should  it  become  necessary,  or 
should  you  wish  to  form  a  partnership 
with  some  one,  for  the  purpose  of  trade, 
manufacture,  or  commerce,  would  you  not 
be  controlled,  in  your  choice  of  a  partner, 
by  the  character  he  sustained  ?  If  the-  se- 
lection should  lie  between  two  who  might 


80  POSITIVE  THEOLOGY. 


desire  to  be  thus  associated  with  you,  it 
could  be  determined  judiciously  only  on 
this  principle.  The  ability  to  give  in  de- 
tail the  regulations  and  laws  that  enter 
into  and  govern  any  one  of  these  depart- 
ments of  industry,  would  not  be  sufficient 
of  itself.  I  do  not  say  that  this  is  not  a 
weighty  element  in  the  qualification  of  a 
commercial  man ;  but  I  do  maintain  that 
it  alone  is  not  enough.  Nor  would  any 
careful  business  man  endanger  his  reputa- 
tion, or  jeopardize  his  finances,  by  making 
one  wanting  in  all  else  but  this  a  partner 
in  his  firm.  Is  he  prompt,  discreet,  truth- 
ful, and  trustworthy?  Does  he  possess 
ability,  and  manly,  incorruptible  moral  in- 
tegrity ?  These,  or  similar  questions,  you 
would  require  answered  affirmatively,  for 
these  are  essential  constituents  of  the  char- 
acter that  would  command  confidence.  And 
he  who  sustained  all  these  would  be  your 
first  choice,  other  things  being  equal. 

Were  you  seeking  a  location  which  you 
desired  to  make  a  home  for  yourself  and  for 
your  children  after  you,  would  not  the  facts 


POSITIVE  THEOLOGY.  81 


as  to  health,  fertility,  and  trade  be  regard- 
ed as  considerations  wielding  a  strong  in- 
fluence in  determining  your  choice  ?  And 
would  not  the  reputation  of  the  citizens  for 
truth,  industry,  morality,  and  intelligence 
be  weighty  considerations  in  settling  the 
question  of  location  ?  Most  assuredly  they 
would.  And  they  are  such  as  no  thought- 
ful, sagacious,  and  prudent  man  is  likely 
to  overlook.  His  questions  would  run 
about  thus  :  Is  it  healthy,  fertile,  and  con- 
venient to  trade?  Are  the  people  tem- 
perate, industrious,  moral,  and  intelligent? 
Settle  these  inquiries,  and  you  settle  also 
the  question  of  location ;  for  they  determ- 
ine the  character  of  the  place,  and  the 
character  in  turn  controls  the  choice,  if 
nothing  else  intervenes.  It  is  the  only 
true  test,  and  to  depart  from  it  would  be 
to  decline  the  certain  means  of  safety,  and 
to  render  one  liable  to  errors  and  mistakes 
difficult  to  remedy. 

I  further  remark  that  what  is  true  re- 
specting the  power  of  character  of  persons 
or  places  in  determining  action  is  also  true 


82  POSITIVE  THEOLOGY. 

of  the  quality  or  property  of  things.  Your 
value  of  a  tree  in  your  orchard  is  measured 
by  the  quality  and  quantity  of  tire  fruit  it 
bears ;  and  you  are  influenced  in  its  care 
and  culture  by  this  value,  which  is  gradu- 
ated by  the  quality  of  the  tree.  And  so 
are  you  directed  in  your  attention  to,  and 
care  of,  your  horse  in  his  stall,  and  in  the 
selection  of  stock  for  your  farm,  and  also 
in  the  purchase  of  various  useful  articles. 
It  is  the  quality  that  determines  action, 
when  other  things  are  equal.  But  it  is*  not 
necessary  that  I  should  pursue  this  line  of 
illustration  further. 

The  question  I  desire  now  to  press  is,  if 
character  and  quality  are  conditions  that 
enter  so  largely  in  determining  our  actions 
in  the  business  affairs  of  life,  why  may  they 
not  be  regarded  as  legitimate  and  certain 
tests  or  conditions  governing  us  in  our  re- 
ligious bearing  toward  others,  and  especi- 
ally in  our  fellowship  with  them  ?  If  there 
is  any  good  reason  why  they  should  not,  I 
confess  myself  unable  to  to  see  it — wholly 
unacquainted  with  it,    I  claim  that  char- 


POSITIVE    THEOLOGY.  83 

acter — as  this  includes  essential  proper- 
ties— when  qualified  by  the  term  Christian, 
is  the  true  basis  of  Christian  fellowship. 
This,  I  am  persuaded,  will  appear  evident 
if  you  will  but  weigh  carefully  and  candidly 
the  following  considerations. 

1st.  The  test  is  sufficiently  specific.  There 
is  no  ambiguity  in  it.  When  it  is  claimed 
that  such  a  one  sustains  a  CJiristian  charac- 
ter, the  idea  intended  to  be  conveyed  can  no 
more  be  misapprehended  than  it  can  when 
it  is  affirmed  that  such  another  one  has  a 
vicious  character.  The  terms  virtuous  and 
benevolent,  or  vicious  and  avaricious,  when 
applied  to  any  one,  do  not  more  certainly 
designate  special  qualities  or  properties  of 
character,  than  the  term  Christian.  And 
yet  we  are  all  satisfied  with  the  power  and 
specialties  of  these  words  in  defining  char- 
acter, and  are  at  no  loss  in  determining  the 
class  to  which  he,  to  whom  any  one  of  them 
may  justly  be  applied,  belongs ;  nor  are  we 
puzzled  in  deciding  the  moral  and  social 
relation  this  may  place  him  in  to  us.  Nor 
will  it  be  maintained  that  these  are  more 


84  POSITIVE  THEOLOGY. 

distinct  and  positive  in  their  signification 
of  character  than  the  term  Christian.  In- 
deed, they  possess  far  less  power  in  compass 
than  it ;  for  they,  taken  separately,  included 
only  one  element  of  character,  while  it  em- 
braces every  quality  of  mind  and  heart 
essential  to  constitute  one  a  member  of  the 
household  of  faith.  If  a  man  is  a  Christian, 
he  is  just  what  the  law  of  Christ  requires, 
and  is  entitled  to  your  cordial  fellowship; 
and  he  who  withholds  it,  knowing  him  to 
be  such,  certainly  is  inexcusable.  He  can, 
by  the  authority  of  the  truth,  make  no  fur- 
ther demands  of  him.  It  is  a  finality,  and 
all  other  questions  must  yield  to  it.  You 
accept  him  for  what  he  now  is.  If  the 
Father  has  received  him,  so  must  you,  and 
so  must  all  who  love  Christ.  To  admit 
that  one  is  a  Christian,  is  granting  that  he 
is  in  fellowship  with  the  Father  and  the  Son ; 
and  to  submit  other  tests  to  such  a  one  as 
conditions  of  fellowship,  is  the  summit  of 
incongruity.  No  catalogue  of  questions,  or 
articles  of  faith,  crammed  and  packed  to 
their  very  brim  with  straight  out-and-out 


POSITIVE   THEOLOGY.  85 

"orthodoxy,"  can  more  clearly  and  specific- 
ally point  out  the  genuine  landmarks  of 
spiritual  excellence,  than  the  simple  inter- 
rogation, Is  he  a  Christian?  truthfully  an- 
swered, He  is.  And  I  very  seriously  doubt 
whether  they,  plied  by  all  the  ingenuity  and 
address  of  a  Clerical  Council  or  a  Session 
of  Elders,  would  not  fall  far  short  of  it,  in 
measuring  the  breadth  and  depth  of  the 
soul's  love  to  G-od  and  to  Christ. 

2d.  A  second  consideration,  which  will 
strengthen  the  proposition  that  Christian 
character  is  the  true  test  of  Christian  fellow- 
ship  is,  that  it  gives  a  basis  sufficiently  broad. 

Now,  it  is  just  and  right  that  every  man 
should  be  governed  in  his  appreciation  of 
others  by  that  principle  which  will  induce 
him  to  recognize  and  acknowledge  what- 
ever real  worth  others  may  possess.  This 
is  an  equitable  and  safe  rule,  because  it  ac- 
cepts men  at  their  full  value,  neither  giving 
a  premium  nor  demanding  discount.  We 
ask,  at  the  hands  of  our  fellow-men,  at 
least  this  much  for  ourselves,  and  expect 
that  they  will  grant  it.    To  demand  more 


86 


POSITIVE  THEOLOGY. 


is  unjust,  and  to  give  less  is  equally  so. 
He  who  does  either  of  these,  though  it  be 
the  result  of  ignorance,  is  reprehensible, 
unless  he  can  show  that  this  want  of  inform- 
ation was  no  fault  of  his.  And  if  such  is 
held  responsible,  except  on  the  condition  of 
inevitable  ignorance,  how  much  more  meri- 
torious of  censure  is  he  who  sees  the  moral 
and  spiritual  sincerity  and  uprightness  of 
another,  but  declines  recognizing  him  by  a 
genuine  fraternal  expression,  because  he 
stands  outside  the  limits  that  describe  his 
Church,  or  because  he  does  not  accept  some 
of  his  religious  dogmas.  This  would  be 
making  a  mere  party  relation  or  belief 
in  metaphysical,  abstract  theological  ques- 
tions, enunciated  by  an  Ecclesiastical  Coun- 
cil or  Assembly,  the  basis  of  brotherhood, 
and  that,  too,  in  violation  of  a  principle 
which  we  hold  is  binding  upon  others  re- 
specting ourselves,  namely :  That  we  are  to 
receive  full  credit  for  what  we  are,  and  be 
treated  accordingly.  If  we  possess  real 
manhood  in  Christ  Jesus,  we  look  for  others 
to  frankly  acknowledge  this,  and  give  us  the 


POSITIVE   THEOLOGY.  87 

hand  of  fellowship.  To  say  that  a  Chris- 
tian man  disregards  the  favorable  opinion 
of  others,  and  holds  their  fellowship  as  a 
subject  of  very  light  and  trifling  moment,  is 
certainly  wanting  in  veracity.  A  pretend- 
er may  ostensibly  or  really  assume  such 
a  position  of  indifference,  but  a  true  man 
never.  Justice  to  himself  and  to  the  cause 
he  may  have  espoused  will  not  permit  him. 
And  the  question  now  is,  Can  a  rule  or 
principle  be  right  which  will  lead  him  to 
deny  that  to  others,  who  occupy  the  same 
plane  of  character  with  himself,  which  he 
claims  as  due  from  them  to  him  ?  There 
can  be,  I  am  sure,  but  one  answer  to  this. 
That  which  induces  such  result  must  be 
radically  wrong;  for  it  contravenes  this 
clause  in  the  Divine  constitution:  ''There- 
fore all  things  whatsoever  ye  would  that 
men  should  do  to  you,  do  ye  even  so  to  them ; 
for  this  is  the  law  and  the  prophets."  But 
the  principle  that  places  Christian  brother- 
hood on  Christian  character  is  entirely  free 
from  these  objections,  and  all  similar  ones. 
It  is  broad  enough  to  receive  all  the  good, 


88 


POSITIVE  THEOLOGY. 


pure,  and  upright  dwelling  upon  the  foot- 
stool of  God.  Not  one  such  is  excluded 
from  the  bosom  of  brotherly  love  by  it. 
The  humble  follower  of  the  Messiah,  living 
on  the  outer  rim  of  civilization  is  included, 
as  well  as  he  who  dwells  within  its  "hub." 
The  "orthodox"  (?)  cylinder,  consecrated 
by  the  hands  of  bishops  and  clergy,  may 
not  have  smoothed  out  of  him  all  hetero- 
dox (?)  wrinkles,  nor  have  rolled  out  his 
religious  ideas  so  as  to  fill  the  authorized 
standard;  it  matters  not;  if  he  has  "Christ 
formed  in  him,  the  hope  of  glory,"  if  he 
bears  the  peaceable  fruits  of  righteousness, 
this  test  admits  him  to  full  fellowship.  It 
is,  in  this  respect,  a  complete  circle,  and  not 
a  mere  segment.  It  will  raise  him  who 
rests  upon  it  so  far  above  party  lines  of  lat- 
itude and  longitude,  that  they  will  shrink 
into  insignificant  shreds.  It  will  take  from 
the  eye  of  the  soul  the  vail  that  limited  its 
vision  to  the  few  whose  religious  opinions 
have  been  cut,  carved,  and  whittled  so  as 
to  fit  every  angle,  whether  acute  or  obtuse, 
and  every  curve,  however  tortuous,  of  a 


POSITIVE   THEOLOGY.  89 

particular  creed,  and,  instead  thereof,  will 
disclose  a  glorious  brotherhood  encircling 
all  who  are  the  children  of  God  by  a  holy 
life.  It  completely  nonsuits  sectarianism, 
and  leaves  it  to  pay  the  cost  of  its  own 
illegal  prosecution.  It  leaves  all  free  to 
exercise,  in  the  largest  sense,  the  highest 
and  noblest  element  of  Christianity,  name- 
ly: charity,  love.  It  bids  us  go  forth  and 
find  a  brother  in  whomsoever  faith  in  God 
the  Father,  and  in  Christ  the  Savior,  sits 
enthroned ;  in  whomsoever  holy  love  has 
sprung  up,  and  bears  the  fruits  of  righteous- 
ness and  peace.  Nor  is  its  measure  filled 
by  a  half-way,  outside,  street  fellowship. 
Its  spirit  and  voice  are,  Welcome  to  the 
altar  of  worship,  to  the  Church,  the  house- 
hold of  faith,  and  to  the  Lord's  table,  as 
brethren,  all  whose  characters  are  modeled 
after  the  great  Teacher's.  It  rebukes,  with 
unmistakable  plainness,  that  spirit  which 
hails  you  as  a  brother  out  in  the  commons 
or  in  the  public  park,  but  when  it  enters 
the  pew,  the  pulpit,  or  draws  near  the  com- 
munion table,  is  as  entirely  innocent  of  any 


90  POSITIVE  THEOLOGY. 

knowledge  of  you  whatever  as  it  is  of  the 
veriest  stranger  or  heretic.  It  holds  such 
fellowship  precisely  as  a  true  philanthro- 
pist does  the  charity  of  one  who  is  vocifer- 
ous and  voluble  in  words  of  sympathy  and 
benevolence  till  his  purse  is  touched,  and 
then  is  as  dumb  as  a  statue,  and  cold  as 
the  heart  of  an  iceberg. 

Such,  then,  is  the  breadth,  the  catho- 
licity of  this  test  of  fellowship,  that  not 
one  of  Christ's  disciples,  however  poor  and 
obscure,  or  elevated  and  renowned,  is  ex- 
cluded from  its  realm.  It  is  the  only  one 
against  which  the  charge  of  sectionalism 
can  not  lie.  For  this  basis  I  plead,  and 
upon  it  I  profess  to  stand ;  and  to  no  other 
can  I  ever  submit,  nor  will  I.  The  senti- 
ments of  head  and  heart  utterly  forbid  it. 

3d.  In  further  support  of  the  proposi- 
tion, permit  me  to  refer  to  a  third  consid- 
eration, namely:  The  test  is  sufficiently 
restricting;  that  is,  it  confines  us  in  the 
exercise  of  this  grace  of  the  heart  within 
just  limits,  beyond  which  we  may  not  go. 
It  permits  us  to  extend  our  fellowship  to 


POSITIVE   THEOLOGY.  91 

such  only  as  sustain  a  Christian  character. 
More  than  this  it  does  not  require ;  nor 
will  less  fill  its  measure.  I  am,  therefore, 
under  no  obligation  whatever,  by  this  rule, 
to  give  the  hand  of  Christian  brotherhood 
to  any  whose  life  is  not  Christlike.  Hence, 
the  objection  raised  by  some  against  this 
condition  of  fellowship,  that  it  opens  too 
icide  a  door,  is  entirely  without  foundation 
in  fact.  It  does  not  fling  open  the  gates 
and  say  to  the  debauchee :  Come,  enter  this 
temple,  and  indulge  freely  in  your  midnight 
orgies.  JNor  does  it  say  to  the  profane  and 
profligate :  You  are  welcome  to  these  sa- 
cred courts  with  all  your  blasphemy  and 
shameless  wickedness,  boiling  and  seething 
like  a  sea  of  fire  within  and  without  you. 
ISor  does  it  even  admit  to  the  circle  of 
Christian  brotherhood  those  whose  souls 
are  so  beclouded  with  sectarian  prejudice 
that  scarcely  a  solitary  ray-  of  Divine  love 
can  find  its  way  into  them,  though  they 
may  be  as  rigidly  orthodox  as  John  Cal- 
vin or  Jonathan  Edwards.  The  door  of 
admission,  I  apprehend,  is  none  too  lib- 




92  POSITIVE  THEOLOGY. 

eral.  It  is  as  "  strait  "  as  "  the  gate  " 
and  "narrow"  as  "the  way"  which  the 
Savior  exhorts  ns  to  strive  to  enter  in, 
and  which  but  few  find.  Neither  posi- 
tion, nor  mere  profession,  nor  orthodox 
relation,  nor  breadth  of  phylacteries  will 
admit  within  this  "strait  gate."  He  who 
enters  it,  and  claims  the  benefit  of  the  pro- 
visions within,  is  expected  to  show  a  clean 
record — to  present  a  character  bearing  the 
Divine  imprint.  Such  as  are  stamped  with 
the  image  of  Christ  are  regarded  as  "legal 
tender  from  Grod  to  us';"  and  only  such. 
It  therefore  as  effectually  guards  against 
latitudinarianism  on  the  one  hand  as  it 
does  against  sectarianism  on  the  other. 
Howsoever  widely  it  may  throw  the  man- 
tle of  generous  Christian  sympathy  and 
compassion  over  the  deviations,  of  human- 
ity, it  spreads  the  robe  of  Christian  broth- 
erhood over  those  who  produce  the  peace- 
able fruits  of  righteousness ;  and  those  only. 
This  certainly  brings  our  fellowship  within 
sufficiently  restricted  limits.  I  am  sure  it 
will  amply  meet  the  sentiments  of  both  in- 


POSITIVE    THEOLOGY.  93 

tellect  and  heart  of  all  who  have  formed 
their  religious  faith  and  practice  after  the 
teaching  of  Him  who  rebuked  the  spirit  of 
proscription  that  occasionally  showed  it- 
self among  his  immediate  disciples,  in  these 
words:  "Forbid  him  not;  for  he  that  is 
not  against  us  is  for  us."  And  then,  as  if 
to  give  the  most  liberal  plan,  consistent 
with  truth,  for  future  action,  adds  :  "  For 
whosoever  shall  give  you  a  cup  of  water  to 
drink  in  my  name,  because  you  belong  to 
Christ,  verily  I  say  unto  you,  he  shall  not 
lose  his  reward."  I  remark  again  that 
this  test  of  brotherhood  draws  the  lines  of 
fellowship  with  adequate  closeness,  which 
none  could  desire  more  restricted,  unless 
his  ideas  of  religion  have  been  dwarfed  by 
the  dogmas  of  a  creed  and  his  affections 
circumscribed  by  party  drill.  Now  take 
these  three  considerations,  which  I  have 
aimed  to  elucidate  briefly,  together  with 
others  that  might  be  mentioned  and  which 
your  own  fruitful  mind  will  suggest,  and 
view  them  in  the  light  of  the  word  and 
spirit  of  the  Scriptures,  and  they  will  be 


94  POSITIVE  THEOLOGY. 

found  giving  strong  and  decided  support 
to  the  doctrine  that  Christian  character  is 
the  true  basis  of  Christian  fellowship. 

A  second  point  in  the  argument  is,  that 
Christian  character  is  the  oxly  true  lest  of 
Christian  fellowship.  This  I  propose  de- 
monstrating, by  showing  that  every  other 
basis  that  has  been  submitted,  upon  which 
Christians  of  all  denominations  might  meet 
and  form  one  brotherhood,  has  signally 
failed  to  secure  this  end.  First.  Permit 
me  to  refer  to  the  assumed  right  of  priestly 
authority  to  dictate  terms  of  faith,  as  one 
of  the  plans  resorted  to  by  which  to  make 
certain  fraternal  unity  among  all  who  pro- 
fessed to  be  the  disciples  of  Christ,  and  by 
which,  also,  to  maintain  that  unity.  This 
scheme  has  been  tried  until  all  its  resources 
have  been  exhausted.  For  more  than  nine 
centuries  it,  clothed  with  the  sanctity  of 
religion,  and  sustained  by  the  most  power- 
ful kings  and  nobles  of  the  earth,  used  its 
vast  enginery  to  force  men  within  the  limits 
of  religious  faith  prescribed  by  its  author- 
ity, and  to  compel  them  to  remain  there 


POSITIVE   THEOLOGY.  95 

without  question.  Never  did  the  sentinels 
upon  the  walls  of  a  beleaguered  city  guard 
with  more  unceasing  vigilance  its  safety, 
than  this  hierarchy,  from  the  Pope  down 
through  all  the  clerical  grades  to  the  veri- 
est monk  in  his  cloistered  cell,  has  watched, 
that  this  unity  of  the  Church,  as  modeled 
by  itself,  be  kept  inviolate.  Never  did  a 
miser  guard  his  gold,  or  a  hungry  tiger  his 
prey,  with  more  pertinacity  than  did  this 
ecclesiastical  power  its  religious  heritage, 
lest  heresy,  as  it  might  please  to  decide, 
should  creep  in,  and  find  a  tongue  to  speak 
and  a  voice  to  be  heard.  The  priesthood 
was  clothed  with  special  powers  and  pre- 
rogatives. It  was  theirs  to  command,  and 
it  was  the  people's  to  obey,  without  the 
right  or  privilege  to  question.  Priests  said 
to  this  one,  "Go,"  and  he  went,  and  to 
that  one,  "Come,"  and  he  obeyed.  They 
commanded  men  to  believe  this  or  that, 
and  they  did,  not  daring  to  deny.  Before 
their  authority  the  most  powerful  kings 
and  potentates  trembled  like  reeds  shaken 
by  the  wind.    To  them  belonged  the  pre- 


96  POSITIVE  THEOLOGY. 

rogative  of  dictating  what  men  should  be- 
lieve, and  what  they  should  not.  They 
determined  all  questions  of  orthodoxy  and 
heresy.  Thought  and  conscience  were 
made  yield  to  their  dictation.  They  is- 
sued articles  of  faith  as  so  many  coins 
bearing  their  signature;  and  the  people 
were  not  permitted  to  test  them,  and  learn 
for  themselves  whether  they  were  genuine 
or  counterfeit.  And  were  there  signs  of 
an  upheaving  which  would  disturb  this 
graveyard  unity,  this  lifeless  quiet,  how 
quickly  were  they  suppressed.  For  centu- 
ries the  freedom  of  thought  was  strangled 
and  the  enkindlings  of  religious  liberty 
smothered.  He  who  dared  think  beyond 
the  limits  meted  out  by  this  hierarchy  was 
sure  to  fall,  riven  and  blasted  by  the  light- 
ning of  its  power.  Such  were  John  Huss, 
of  Bohemia,  Jerome,  of  Prague,  and  Bish- 
ops Latimer,  Ridley,  and  Cranmer.  The 
power  of  excommunicating  not  only  from 
the  Church,  but  from  heaven  itself,  claimed 
by  this  miterecl  and  sceptered  priesthood, 
held  the  millions  in  abeyance.    It  hung 


POSITIVE    THEOLOGY.  97 

like  an  impending  cloud,  threatening  and 
terrific,  over  them,  beneath  which  they 
shrank  and  cowered  like  slaves ;  and  kings, 
rather  than  brave  it,  would  kiss  the  dust 
from  the  pontifical  feet,  and  bare  their 
backs  to  the  biting  and  lacerating  scourge. 
But  if  ecclesiastical  power  and  authority 
failed  to  press  down  and  crush  out  freedom 
of  religious  thought  and  investigation,  then 
was  the  arm  of  civil  authority  called  forth. 
Hence,  the  people  not  only  beheld  the 
threatenings  of  excommunication  and  the 
terrible  evils  it  entailed,  but  also  dark, 
dank,  and  loathsome  prisons  glared  upon 
them,  whose  solid  walls  shut  out  the  noise 
of  the  world,  and  whose  bolted  and  barred 
doors,  when  once  closed  upon  their  victims, 
never  opened  to  them  again,  except  at  the 
will  of  him  to  whose  dictation  they  must 
unreservedly  bow,  else  suffer  all  the  hor- 
rors of  a  death  by  piecemeal.  These  were 
the  engines  of  power  employed  to  tighten 
around  the  head  and  heart  of  humanity 
the  bands  of  priestly  faith,  and  to  drive  in 
the  screws  of  Popish  rule.    And  all  these 


98  POSITIVE  THEOLOGY. 

agencies  were  resorted  to,  it  is  claimed,  that 
the  Church  might  be  kept  free  from  heresy, 
and  remain  one  brotherhood,  united  upon 
one  basis.  That  it  was  the  aim  of  this 
hierarchy  to  bring  all  within  its  realm  of 
power,  and  thus  form  one  fraternity,  can 
not  be  denied,  how  much  soever  we  may 
denounce  the  means  employed  as  despotic, 
tyrannical,  corrupt,  and  antichristian.  And 
yet  all  these  agencies,  potent  as  they  were, 
failed  to  secure  the  end  proposed.  During 
this  long  night  of  terror  and  oppression 
there  were  forces  gathering,  slowly  but  sure- 
ly, which  were  destined  to  convulse  this 
spiritual  despotism,  and  wrench  the  bands 
of  superstition  and  servile  ignorance  from 
millions.  The  voices  of  the  Bohemian  and 
his  coadjutor,  Jerome  of  Prague,  though 
quenched  in  the  fires  kindled  by  the  decree 
of  the  Council  of  Constance,  were  ordained 
to  be  heard  and  echoed  in  after  ages.  The 
work  that  fell  from  their  hands  crisped  by 
the  flames,  was  destined  to  be  grasped  by 
others  under  more  favorable  conditions, 
and  carried  forward  to  a  glorious  comple- 


POSITIVE    THEOLOGY.  99 

tion.  The  Augustine  monk  of  Wittem- 
berg  —  Luther — was  led,  no  doubt,  by 
Providence,  step  by  step,  in  his  opposition 
to  priestly  usurpation  and  corruption,  until 
he  found  himself  arrayed  against,  and  in 
fearful  struggle  with,  the  entire  Papal  au- 
thority and  power.  And  nobly  did  he  sus- 
tain the  strife.  He  was  more  than  a  match 
for  the  haughty  Cardinal  Cajetan  de  Vio, 
at  Augsburg,  the  courtly  and  crafty  legate, 
Charles  Miltitz,  and  the  princes,  electors, 
and  ecclesiastical  dignitaries  composing  the 
Diet  of  Worms.  This  absolute  despotism 
of  Roman  Catholicism,  unmitigated  by 
one  solitary  popular  right  or  constitutional 
privilege,  with  its  sleepless  espionage,  could 
not  always  hold  its  religious  grasp  upon 
the  throats  of  the  people.  The  breach  was 
made,  and  could  not  be  closed  up.  Rent 
after  rent  has  gone  crashing  through  its 
dominion  of  power,  until  it  now  exists  as 
a  mere  wreck  of  its  former  strength.  Its 
fulminations,  once  dreaded  by  kings  and 
people  more  than  the  ravages  of  the  pesti- 
lence or  the  calamities  of  war,  are  now  re- 


100  POSITIVE  THEOLOGY. 

garded  as  lightly  by  nine-tenths  of  the 
civilized  world  as  the  babblings  of  a  de- 
mented crone. 

It  is  evident,  from  the  history  of  the 
past,  that  the  asserted  right  of  priestly  au- 
thority to  prescribe  terms  of  faith  as  a  basis 
upon  which  all  Christians  might  meet  in 
sincere,  unfeigned  fellowship,  has  signally 
failed.  It  has  been  tested  with  the  utmost 
rigor,  and  has  fallen  immeasurably  short 
of  securing  the  result  aimed  at.  The  rea- 
sons for  this  are  obvious.  It  did  not  seek 
to  purify,  elevate,  and  enlarge  the  soul,  by 
giving  it  free  access  to  the  inspired  word, 
exhorting  it  to  draw  near  the  great  heart 
of  Infinite  Love,  through  Christ ;  but,  in- 
stead thereof,  furnished  it  with  ghostly, 
superstitious,  and  monkish  legends.  It 
did  not  seek  to  break  the  fetters  of  sin  and 
ignorance  from  the  soul,  bidding  it  enjoy 
the  freedom  of  the  children  of  Cod,  its 
Heaven-ordained  right ;  but  only  added 
new  bands  and  screws,  by  which  it  might 
be  held  in  bondage  the  more  securely.  It 
did  not  labor  to  awaken  the  conscience, 


POSITIVE  THEOLOGY.  101 

quicken  its  sensibilities,  and  strengthen  its 
powers,  placing  it  as  a  sentinel  at  the  cloor 
of  the  heart;  but  aimed  rather  to  weaken 
its  forces,  restrain  its  growth,  and  silence 
its  voice.  Instead  of  guiding  man  in  holy 
reverence  toward  God,  in  the  name  of  Je- 
sus, and  leading  him  to  obey  noble  and 
generous  duties  toward  his  fellows,  it  com- 
pelled him  to  offer  supplication  to  canon- 
ized saints,  repeat  rituals,  and  do  penance. 
It  dwarfed  the  whole  man.  Its  plan  was 
opj^osecl  to  the  higher  law.  It  set  its  face 
against  the  freedom  of  thought  and  inves- 
tigation, and,  hence,  against  the  advance 
of  true  religion  and  the  progress  of  civili- 
zation. These  are  some  of  the  reasons  why 
it  failed  to  give  the  Christian  world  a  com- 
mon basis  of  religious  fellowship. 

Secondly.  I  shall  now  refer  to  creeds  or 
articles  of  faith,  as  they  are  called,  drawn 
up  by  uninspired  men,  and  sanctioned  by 
Councils,  Assemblies,  or  Conferences,  as 
bonds  of  Christian  union  and  conditions  of 
fellowship ;  and  shall  aim  to  prove  that  they 
have  entirely  failed  to  give  a  basis  of  sufficient 


102 


POSITIVE  THEOLOGY. 


breadth  to  receive  all  who  are  the  children  of 
God  by  faith  in  Christ  Jesus,  And  here,  suf- 
fer me  to  remark,  that  I  wage  no  war  with 
the  piety  of  many  who  adhere  to  creeds. 
It  is  with  the  latter  I  now  have  to  do, 
as  terms  of  Christian  brotherhood,  and  not 
with  the  former. 

My  first  reason  in  proof  of  the  proposition 
that  creeds,  as  well  as  priestly  authority, 
have  come  far  short  of  securing  fellowship 
among  all  Christians,  is,  that  they  compel  a 
restrained  study  of  the  Scriptures.  That  clear 
and  liberal  conceptions  of  the  character  of 
Gocl,  of  his  will  respecting  us,  of  Jesus 
Christ  our  Teacher  and  Redeemer,  and  of 
the  pure,  elevating  truths  he  revealed  of 
religion,  are  essential  to  a  generous,  en- 
larged fellowship,  will  not  be  denied.  And 
that  an  unrestricted  study  of  the  word  of 
God  is  indispensable,  that  we  may  secure 
these  clear  and  liberal  ideas,  is  equally  un- 
deniable. It  matters  not  what  branch  of 
knowledge  one  proposes  studying,  he  must 
commence  and  pursue  it,  free  from  all  bias 
of  mind,  or  ulterior  restraints,  if  he  would 


POSITIVE  THEOLOGY.  103 

gain  the  truth.  The  largest  liberty  should 
be  claimed  and  conceded.  This  is  granted 
in  the  investigation  of  the  sciences  of  as- 
tronomy, geology,  natural  philosophy,  etc. 
If  a  student  in  one  of  these  fields  of  thought 
makes  a  new  discovery,  or  develops  a  new 
point  in  any  law  or  fact  already  known,  all 
that  is  demanded  of  him  is,  that  he  clearly 
demonstrate  this  new  truth  or  fact.  He 
does  not  enter  upon  and  prosecute  his  re- 
searches under  the  restraints  of  old  dogmas 
of  the  schools,  beyond  the  limits  of  which 
he  dare  not  push  his  investigation,  or  the 
truth  of  which  he  must  not  question  only 
under  the  penalty  of  being  excommunicated 
from  civilized  society.  In  consequence  of 
this  positive  freedom — this  large  liberty  of 
inquiry  and  research — many  new  and  valu- 
able and  astonishing  discoveries,  in  various 
departments  of  knowledge,  have  been  made 
within  the  past  few  years.  New  truths  and 
facts  have  been  developed,  and  old  ideas 
resolved,  from  which  have  been  elimina- 
ted errors  that  had  greatly  obscured  their 
beauty  and  fitness.    Now  what  is  true  re- 


104  POSITIVE  THEOLOGY. 

specting  the  state  of  the  mind  essential  to 
the  successful  pursuit  of  scientific  knowl- 
edge, is  equally  true  touching  the  condition 
of  mind  requisite  to  gain  true  religious 
knowledge.  In  each  case  the  largest  free- 
dom of  inquiry  must  be  permitted.  This 
principle  being  conceded — and  I  see  not 
on  what  just  ground  it  can  be  controvert- 
ed— the  question  arises,  Whither  shall  the 
inquirer  after  Christian  truth  go,  but  to 
Christ,  "in  whom  are  hid  all  the  treasures 
of  wisdom  and  knowledge?"  He  is  pre- 
eminently the  light  of  the  world,  as  well  as 
the  "wisdom  of  God."  To  him  he  who 
would  become  wise  unto  salvation  must 
go.  It  is  his  privilege  and  duty  to  sit  at 
the  feet  of  a  Divine  Teacher,  and  not  at 
the  feet  of  any  human.  And  no  man  has  a 
right  to  interpose  aught  between  him  and 
his  truthful  Instructor.  But  the  question 
may  be  asked,  Do  not  creeds  tell  him  to  go 
to  Christ  and  learn  of  him?  Certainly; 
but,  at  the  same  time,  they  shout  into  his 
ears  their  articles  of  faith,  until  their  din 
almost  drowns  the  voice  of  Him  who  speaks 


POSITIVE  THEOLOGY. 


105 


from  heaven.  The}7  tell  him  to  learn  of 
Jesus,  but  at  the  same  time  inform  him 
that  he  must  learn  what  they  teach.  They 
acknowledge  the  Scriptures  to  be  the  only 
infallible  rule  of  faith  and  life,  yet  will  ex- 
clude from  Christian  fellowship  him  who 
dares  not  .think  as  fallible  men  say.  They 
tell  him  to  learn  of  Christ,  but  at  the  same 
time  have  measured,  weighed,  and  labeled 
what  he  must  learn,  or  else  be  cast  out  and 
branded  as  a  heretic.  Now,  what  state  of 
mind  do  these  induce,  in  which  to  gain 
clear  and  liberal  views  of  the  character 
of  the  Infinite  One,  of  Jesus  the  Son  of 
God — the  Savior — and  of  the  all-embracing 
and  glorious  truths  he  poured  upon  the 
world?  You  might  as  well  hoodwink 
a  man,  and  then  command  him  to  walk 
abroad  without  stumbling,  by  your  giving 
his  elbow  an  occasional  nudge  or  pull,  as 
to  expect  him,  thus  hedged  in  by  dogmas, 
to  gain  this  knowledge.  You  might  as 
well  put  stained  glasses  upon  his  eyes,  and 
then  ask  him  to  examine  and  appreciate 
all  the  lights  and  shades  of  color,  as  to 


0 


106  POSITIVE  THEOLOGY. 

thrust  before  his  mental  vision  your  arti- 
cles of  faith,  and  then  bid  him,  with  entire 
freedom,  learn  the  beauty  and  harmony  of 
truth,  as,  link  after  link,  it  stretches  out  in 
endless  perspective.  What,  then,  is  the 
state  of  mind  in  which  he  should  come  to 
Christ,  and  learn  of  him  ?  He  should  for- 
sake all  other  teachers  for  him.  He  must 
come  near  to  him,  and  lay  his  mind  open, 
so  as  to  receive  the  impressions  of  his 
truth,  as  it  flowed  from  him,  without  the 
mixture  of  error.  He  must  learn  of  the 
Divine  Teacher  from  the  Divine  Teacher 
himself,  as  he  speaks  in  the  pure,  Heaven- 
inspired  records  of  his  life,  and  in  the 
writings  of  those  who  were  divinely  quali- 
fied and  commissioned  to  bear  testimony 
of  him  to  the  world.  He  who  thus  comes 
will  not  be  turned  away  empty.  But  he 
who  is  bound  by  the  dogmas  of  a  creed, 
can  not  approach  Christ  as  the  great  Teach- 
er in  this  state  of  mind.  He  is  in  a  man- 
ner compelled  to  interpret  the  teaching  of 
Jesus -and  his  inspired  witnesses  by  the  ar-' 
tides  of  faith  to  which  he  has  subscribed. 


POSITIVE  THEOLOGY.  107 

I  therefore  claim  that  creeds  necessitate  a 
restricted  study  of  the  Scriptures ;  and  that 
in  proportion  as  the  mind  is  trammeled  in 
their  study,  so  will  the  conceptions  of  the 
character  of  the  Father,  of  the  benevo- 
lence, compassion,  and  full  completeness  of 
Christ,  and  of  the  deep,  broad,  and  generous 
spirit  of  his  teachings,  be  restricted ;  and 
in  proportion  as  these  conceptions  are  lim- 
ited, so  will  the  spirit  and  sentiment  of 
Christian  fellowship  be  narrowed  down. 
Hence,  I  draw  the  conclusion,  that  creeds 
do  not  give  a  basis  of  Christian  brother- 
hood of  sufficient  breadth  and  length. 

My  second  reason  in  further  proof  of  the 
proposition  is,  that  creeds  restrain  him  who 
bows  to  their  authority  in  his  groivth  in  Chris- 
tian truth.  This  may  appear  at  first  view 
only  a  restatement,  in  different  terms,  of 
the  former  reason.  If,  however,  you  will 
reflect  upon  it  for  a  moment  you  will  dis- 
cover that  it  suggests  a  new  train  of  thought 
yet  connected  to  the  former,  and  harmoniz- 
ing with  it.  The  first  may  be  regarded  as 
the  antecedent,  and  the  second  as  the  conse- 


108  POSITIVE  THEOLOGY. 


quent;  for  a  restricted  study  of  Christian 
truth,  or  any  truth,  must  result  in  a  re- 
stricted growth  in  that  truth. 

You  are  not  to  infer  from  the  terms 
"growth  in  the  truth,"  that  I  entertain  the 
sentiment  that  truth  itself  grows;  that  to- 
day it  is  a  youth,  and  a  decade  of  years 
hence  a  vigorous,  full-grown  man.  It  is 
infinite,  and  can  not  be  augmented.  I 
grant  that  link  after  link  may  be  and  is 
developed  or  unfolded  to  the  mind.  Nor 
do  I  wish  to  be  understood  by  the  phrase 
"his  growth  in  the  truth,"  to  convey  the 
idea  that  what  he  holds  as  truth  to-day  will 
of  necessity  be  laid  aside  next  year  as  false 
or  useless.  The  errors  he  now  entertains, 
he  may  in  the  future  grow  out  of ;  but  this 
can  not  be  said  of  him  respecting  the  truth. 
Out  of  it  he  can  not  grow,  since  what  was 
truth  in  ages  past  is  such  now,  and  will 
eternally  be.  He  may  recede  from  it,  or 
reject  it,  or  only  partially  perceive  it;  but 
to  claim  that  he  may  grow  out  of  or  beyond 
it,  is  as  absurd  as  to  assert  that  the  vision 
may  grow  beyond  the  light ;  or  that  the 


POSITIVE   THEOLOGY.  109 

thoughts  may  finally  extend  beyond  the 
infinite  ;  or  that  the  hearing  may  travel 
beyond  the  vibration  of  .the  atmosphere. 
What  I  mean  by  growth  in  Christian  truth 
is,  1st.  A  clearer  perception  of  that  which 
may  have  been  only  partially  apprehended ; 
and  as  this  goes  on,  erroneous  ideas  that 
may  have  found  their  way  into  the  mind 
will  disappear  from  it,  that  is,  no  longer 
control  it.  2d.  A  discovery  of  that  which 
may  have  been  hitherto  unknown  to  the 
mind.  This  may  suffice  as  a  definition  of 
what  I  mean  by  the  phrase,  growth  in  Chris- 
tian truth. 

It  will  not  be  maintained,  I  think,  that 
even  the  wisest  theologians  have  learned 
all  that  is  possible  to  be  known  of  that 
Divine  message  which  the  Father  has  been 
pleased  in  the  fullness  of  his  love  to  com- 
municate to  the  world.  Looking  at  it,  is 
like  looking  at  a  fine  landscape  painting. 
The  eye  may  soon  glance  over  the  picture ; 
but  to  fully  understand  its  expressive  beau- 
ty, and  the  harmony  of  all  its  parts,  it  must 
be  studied.    Nor  must  he  who  would  know 


110  POSITIVE  THEOLOGY. 

its  excellence  and  truthfulness  confine  him- 
self to  one  position  alone  from  which  to 
study  it,  but  shquld  view  it  from  all  avail- 
able stand-points.  Nor  must  there  be  ob- 
structions in  the  way,  preventing  a  clear 
and  close  survey ;  but  the  largest  freedom, 
in  securing  the  most  favorable  circum- 
stances by  which  to  obtain  the  end  desired, 
should  be  sought.  So  it  is  in  the  study  of 
Christian  truth.  It  must  be  viewed  from 
all  available  points  of  observation.  Nor 
must  the  mental  vision  be  impeded  or 
dimmed  by  the  stereotyped  decrees  or  dog- 
mas of  any  uninspired  man  or  council  of 
men.  I  do  not  say  that  the  opinions  of 
the  wise  and  good  should  be  disregarded 
or  treated  with  indifference.  This  would 
be  supercilious  affectation.  When  the 
thoughts  and  sentiments  of  the  learned 
and  candid  man  are  presented  as  sugges- 
tions, statements  of  truth,  and  arguments, 
then  should  they  have  all  the  weight  to 
which  they  are  entitled.  But  when  they 
come  in  the  form  of  a  creed  or  articles  of 
faith,  being  a  finality  on  the  point  of  doc- 


POSITIVE   THEOLOGY.  Ill 

trine  they  enunciate,  beyond  the  limits  of 
which  investigation  must  not  be  pushed, 
nor  their  sentiments  called  in  question  only 
under  penalty  of  excommunication,  then 
do  they  become  hinderances  to  growth  in 
Christian  truth ;  and,  hence,  should  never 
be  subscribed  to.  Not  only  do  they  ob- 
struct this  growth,  but,  on  the  same  prin- 
ciple, impede  the  development  of  new  truth. 
If  a  company  of  men  should  draw  certain 
lines  of  latitude  and  longitude,  and  iium- 
ber  them,  inclosing  a  comparatively  limit- 
ed section  of  a  hemisphere,  and  then  should 
say  to  you :  Go  forth  and  explore  the  earth, 
and  make  yourself  acquainted  with  the 
geography  of  its  surface  ;  but  you  must 
not  travel  beyond  the  lines  we  have  marked 
out  and  labeled ;  neither  must  you  question 
their  accuracy,  nor  discuss  their  merits,  ex- 
cept it  be  to  bear  testimony  to  their  pre- 
cision ;  would  you  not  hold  these  conditions 
as  greatly  obstructing  your  growing  in  a 
knowledge  of  the  earth's  surface,  and  also 
your  acquiring  any  new  facts  respecting  it? 
It  could  be  regarded  in  no  other  light. 


112  POSITIVE  THEOLOGY. 

Such  is  precisely  the  relation  that  creeds 
hold  to  one's  growing  "in  the  knowledge 
of  the  truth."  They  imperatively  set  lim- 
its to  thought,  saying,  Thus  far  shalt  thou 
go,  but  no  further.  This  is  the  hight  of 
arrogance,  unless  they  set  up  the  claim, 
and  can  make  it  good  by  the  clearest  evi- 
dence, that  the  whole  of  religious  truth  is 
compassed  by  their  articles  of  faith.  I  am 
strongly  inclined  to  the  opinion  that  very 
few,  if  any,  will  assert  that  He  whose  ways 
are  past  finding  out  can  be  defined  in  com- 
paratively few  words;  that  the  character 
of  Him  who  came  down  from  "heaven  not  ' 
to  do  his  own  will,  but  the  will  of  Him 
who  sent  him,"  can  be  set  forth  in  a  few 
sentences  ;  and  that  the  whole  theory  and 
practice  of  the  religion  taught  by  the  Son 
of  God,  and  his  inspired  witnesses,  can  be 
meted  out  in  a  few  articles  of  faith.  And 
yet  this  must  be  assumed  and  maintained, 
else  the  charge  that  they  restrain  his  grow- 
ing in  the  truth  who  yields  to  their  dicta- 
tion, lies  against  them  with  a  force  that 
can  not  be  fairly  met  and  turned  aside. 


POSITIVE    THEOLOGY.  113 

The  argument  I  would  submit  upon  the 
preceding  is  this  :  That  whatever  restricts 
the  growth  of  the  soul  in  the  knowledge 
of  the  truth  proportionately  restricts  the 
development  of  its  sympathies  and  affec- 
tions ;  and  that  in  proportion  to  their  want 
of  development,  so  will  its  (the  soul's)  fel- 
lowship be  limited.  But  creeds  do  prevent 
this  growth  of  the  soul  by  denying  to  it 
freedom  of  thought,  and,  therefore,  utterly 
fail  to  furnish  a  basis  of  sufficient  breadth 
for  the  brotherhood  of  all  Christians. 

My  third  reason,  that  creeds  have  failed 
to  give  a  religious  platform  of  adequate 
liberality,  upon  which  all  the  disciples  of 
Christ  might  meet  in  fellowship,  rests  upon 
their  practical  workings.  What  are  their 
results  ?  What  is  their  history  for  the  last 
fifteen  centuries  ?  What  is  their  record 
pro  and  con.  ?  Let  the  facts  speak  for 
themselves.  To  do  this,  I  propose  that 
a  brief  survey  of  their  history  be  taken. 
Leaving  out  of  view  that  one  usually 
called  the  Apostles'  Creed,  and  some-  1 
times  ascribed  to  them,  but  without  suffi- 
8 


114  POSITIVE  THEOLOGY. 

cient  authority  to  establish  the  claim,  and 
also  the  one  supposed  to  have  been  drawn 
up  by  Athanasius,  which  fact  is  now  called 
in  question  by  the  highest  authority,  let  us 
refer  to  the  one  framed  by  the  Council  of 
Mce  assembled  in  Bithynia.  This  assem- 
bly of  bishops  was  called  by  the  Emperor 
Constantine,  in  325,  for  the  purpose  of  quel- 
ling the  controversy  then  fiercely  raging 
between  Arius,  a  presbyter  of  Alexandria, 
and  his  adherents,  on  the  one  hand,  and 
Alexander,  the  bishop  of  that  city,  and 
those  who  entertained  his  sentiments,  on  the 
other.  It  is  not  my  province  in  this  letter 
to  speak  of  the  merits  or  demerits  of  the 
doctrine  advocated  by  either  party ;  but  to 
show  that  the  efforts  of  this  Council  to  con- 
struct a  creed  upon  which  harmony  of  sen- 
timent and  feeling  might  be  restored,  and 
the  bond  of  brotherhood  secured  to  all  who 
loved  Grod  with  the  whole  heart,  entirely 
failed. 

This  celebrated  Council,  composed,  ac- 
cording to  Eusebius,  of  two  hundred  and 
fifty  bishops,  but  according  to  Socrates, 


POSITIVE    THEOLOGY.  115 

of  three  hundred  and  eighteen,  after  a 
protracted  session  of  two  months,  com- 
posed a  confession  of  faith,  consisting  of 
twenty  canons  or  articles,  by  which  it  pro- 
posed settling  points  of  dispute,  calming 
religious  tumult,  and  restoring  the  harmo- 
ny of  Christian  fellowship.  But  in  these 
it  signally  failed.  True,  it  condemned  the 
doctrine  entertained  by  Arius — and  this 
was  the  main  question  before  the  Council — 
and  banished  him,  compelling  his  abettors, 
among  whom  were  many  distinguished  for 
their  superior  learning  and  genius  as  well  as 
for  their  rank  and  station,  to  either  subscribe 
to  this  confession  of  faith  or  else  share  a  like 
fate  with  him.  But  did  this  restore  har- 
mony, and  calm  the  religious  conflict,  by 
giving  a  basis  of  sufficient  breadth  to  re- 
ceive all  who  were  struo'^lino-  for  a  higher 
life  in  the  Infinite  Father  and  in  Christ 
Jesus  ?  Certainly  not ;  for  the  sentence 
pronounced  against  Arius  by  the  Council  of 
Nice  was,  in  330,  set  aside  by  the  Emperor 
Constantino,  the  banished  presbyter  re- 
called, and  subsequently  his  doctrine  estab- 


116  POSITIVE  THEOLOGY. 

listed  by  the  Councils  of  Arminium,  Seleu- 
cia,  and  Syrmium.  Each  party,  as  it  gained 
the  ascendency,  in  turn  issued  its  dogmas, 
and  labored  to  force  the  other  to  receive 
them  as  the  true  foundation  of  religious 
faith,  practice,  and  fellowship.  So  embit- 
tered was  the  strife,  that  the  historian  says : 
"There  arose  endless  animosities,  and  se- 
ditions, treacherous  plots,  and  open  acts  of 
injustice  and  violence  between  contending 
parties.  Council  was  assembled  against 
Council ;  and  their  jarring  and  contradict- 
ory decrees  spread  perplexity  and  confu- 
sion through  the  Christian  world." 

The  Council  of  Constantinople,  being- 
convened  by  Theodosius,  in  381,  and  to 
which  the  second  rank  among  General 
Councils  is  attributed,  appears  to  have 
regarded  the  Nicene  Creed  as  imperfect, 
particularly  its  sentiment  respecting  the 
character  of  Christ  and  the  Holy  Spirit. 
A  part  of  its  time  was  therefore  given  to 
recasting  or  remodeling  this  Mcene  article 
of  faith,  and  giving  it  a  more  definite  shape. 
Hence  it  is  said  that  this  Council  "gave  the 


POSITIVE    THEOLOGY.  117 

finishing  touch  to  what  the  Council  of  Nice 
had  left  incomplete,  and  fixed  in  a  full  and 
determinate  manner  the  doctrine  of  three 
persons  in  one  God."  It  also,  says  his- 
tory, "branded  with  infamy  all  the  errors, 
and  set  a  mark  of  execration  upon  all  the 
heresies  that  were  hitherto  known."  Of 
course,  the  standard  by  which  it  determ- 
ined any  religious  sentiment  to  be  erroneous 
and  heretical,  or  otherwise,  was  the  creed  it 
had  constructed  or  rather  remodeled.  All 
who  declined  accepting  it  as  the  statement 
of  their  faith,  were  "branded  with  infamy," 
as  errorists  and  heretics,  however  pious  and 
devout  they  might  be.  The  love  of  a  Chris- 
tian heart,  and  the  purity  of  an  earnest  life, 
were  not  sufficient  to  secure  to  them  religious 
brotherhood.  They  must  subscribe  to  the 
creed  made  by  erring  and  fallible  men,  or 
else  suffer  excommunication.  The  result 
of  all  this  was  to  exclude,  as  far  as  human 
power  could,  from  the  household  of  faith, 
many  of  the  humble  followers  of  Christ; 
and,  hence,  gave  a  basis  of  Christian  fel- 
lowship entirely  too  restricted  to  meet  the 


118  POSITIVE  THEOLOGY. 


generous  sentiments  of  the  Gospel  of  peace 
and  good-will. 

Respecting  the  decrees  and  articles  of 
faith  enunciated  by  the  different  Councils, 
of  which  there  were  nineteen,  as  claimed  by 
the  Roman  Catholic  Church,  but  in  reality 
many  more,  embracing  a  period  of  more 
than  twelve  hundred  years,  the  same  is  true 
of  them  that  is  of  the  Councils  of  Nice  and 
Constantinople.  They  were  narrow,  pro- 
scriptive,  arbitrary,  dogmatic,  bigoted,  and 
often  vindictive  and  tyrannical ;  and,  in 
the  end,  totally  failed  to  secure  oneness  of 
sentiment  and  harmony  of  spirit.  The 
dogma  established  by  one  as  a  fundamen- 
tal article  of  faith  was,  not  unfrequently, 
amended,  modified,  or  abolished  by  anoth- 
er ;  hence,  its  authority  was  maintained 
only  while  a  majority  could  be  induced  to 
sustain  it,  and  hold  in.  check  the  minority. 
It  is  a  significant  fact  in  the  history  of 
creeds,  that  they  have  undergone  frequent 
and  essential  changes,  affecting  their  fun- 
damental principles  ;  therefore,  that  which 
was  held  as  stanch  orthodoxy  by  one,  was 


POSITIVE   THEOLOGY.  119 

regarded  as  arrant  heterodoxy  by  another ; 
and  vice  versa. 

In  further  proof  of  the  futility  of  any 
human  creed  or  creeds  as  a  basis  of  fellow- 
ship, I  desire  to  refer  very  briefly  to  the 
efforts  that  were  made  during  the  sixteenth 
century  to  form  a  union  between  the  Luther- 
an and  Reformed  Churches.  The  latter 
denomination  was  organized  by  Zuingle 
and  Calvin.'  These  two  religious  commu- 
nities included  among  their  membership 
many  truly  noble  and  generous-hearted 
Christians  ;  and  in  their  oj^position  to  the 
corruption  and  tyranny  of  the  Roman 
Catholic  hierarchy,  there  was  common 
cause  between  them.  For  these  reasons, 
and  that  they  might  thereby  increase  their 
strength,  and  enlarge  the  sphere  of  their 
influence,  it  was  desirable  that  they  should 
form  one  brotherhood.  Among  those  who 
earnestly  labored  to  secure  this  truly  Chris- 
tian object,  were  Luther,  Melancthon,  Zuin- 
gle, and  Calvin.  To  effect  this  union  nu- 
merous trials  were  made.  Long  consulta- 
tions were  entered  into,  and  many  plans 


120  POSITIVE  THEOLOGY. 

proposed.  Articles  of  faith  were  drawn 
up  with  great  care  by  the  different  parties, 
each  submitting  his  as  the  basis  of  union. 
But  after  many  fruitless  attempts,  it  was 
learned  that  no  unaided  or  uninspired  hu- 
man wisdom,  however  sincere  its  motives 
and  desirable  its  purposes,  could  pro- 
duce a  system  of  religious  faith  of  suffi- 
cient simplicity,  and  yet  of  ample  breadth, 
upon  which  all  Christians  might  meet  in 
fraternal  fellowship.  This  failure  of  these 
learned  and  earnest  men  is  another  unim- 
peachable witness  that  human  creeds,  how- 
ever well  intended,  can  never  give  to  the 
Christian  world  an  adequate  basis  of  relig- 
ious brotherhood. 

Permit  me  next  to  refer  to  the  practical 
working  of  creeds  as  they  now  exist  in  the 
middle  of  the  nineteenth  century.  That 
they  have  lost  much  of  their  iron  rule  over 
the  intellect  and  conscience  of  men  is  cer- 
tainly true;  but  that  they  still  have  a 
strong  grasp  upon  the  hearts,  and,  in  a 
large  degree,  control  the  religious  action  of 
many,  is  equally  true.    The  "World's  Con- 


POSITIVE    THEOLOGY.  121 

vention,"  as  it  was  denominated,  which  as- 
sembled in  London,  England,  a  few  years 
since,  is  an  instance  of  this.  This  great 
gathering  of  Protestant  clergymen,  both 
from  Europe  and  America,  could  not  be 
satisfied  with  the  word  of  God  as  a  system 
of  faith  and  Christian  character  as  the  test 
of /fellowship,  but  must  draw  up  in  form  a 
set  of  theological  dogmas,  to  which  all  who 
would  enter  its  courts,  and  enjoy  its  pleas- 
ures and  profits,  must  subscribe ;  and,  hence, 
some  of  the  most  devout  and  pious  men, 
who  had  long  desired  to  witness  a  draw- 
ing together  of  different  religious  denom- 
inations, were  excluded  from  its  delibera- 
tions. 

But  the  question  is,  "What  are  the  prac- 
tical workings  of  creeds  in  this  age  of 
mental  and  moral  progress  ?  1st.  I  re- 
mark that  the  creed  of  any  one  religious 
organization  does  not  give  a  basis  upon 
which  any  two  denominations  may  unite, 
forming  but  one  association,  much  less  one 
upon  which  all  might  stand  in  harmony. 
In  proof  of  this,  I  shall  take  the  liberty  to 


122  POSITIVE  THEOLOGY. 

mention  especially  the  Presbyterian  and 
Methodist  Episcopal  Churches,  with  their 
respective  creeds.  And  I  select  them  be- 
cause of  their  numbers  and  influence  in 
the  Christian  world,  and  not  because  I 
have  any  particular  partiality  toward  them, 
or  hold  any  prejudice  against  them  ;  nor 
yet  because  I  desire  to  subject  their  creeds 
as  platforms  of  brotherhood,  exclusively  to 
criticism,  or  compare  their  merits.  I  have 
to  do  just  now  with  facts,  and  not  with 
Churches. 

Suppose  it  was  desirable  that  these  two 
Churches  should  unite,  constituting  but  one 
religious  communion  ;  and,  to  effect  this, 
that  a  delegation  from  the  General  Assem- 
bly of  the  Presbyterian  Church  in  the 
United  States,  should  be  deputed  to  meet 
the  quadrennial  Conference  of  the  Method- 
ist Episcopal  Church,  and  to  make  over- 
tures of  union  to  that  body.  It  is  evident 
that  to  effect  a  coalition  between  these  two 
denominations,  there  must  be  some  com- 
mon basis  or  platform  adopted.  Without 
this,  all  efforts  to  secure  the  object  proposed 


POSITIVE    THEOLOGY.  123 

must  ultimately  prove  fruitless.  But  that 
some  common  ground  be  agreed  upon,  sup- 
pose the  delegation  from  the  Presbyterian 
Church  should  submit  as  a  basis  of  union 
their  creed,  the  Westminster  Confession  of 
Faith ;  arid  that  they  should  do  this  is  both 
reasonable  and  probable.  Indeed,  my  ar- 
gument rests  upon  the  hypothesis  that  they 
would  ;  for  I  am  aiming  to  test  the  suffi- 
ciency of  any  human  creed  as  a  foundation 
of  brotherhood  among  the  disciples  of 
Christ.  I  repeat,  suppose  the  Presbyte- 
rian delegation  should  present  their  Con- 
fession of  Faith  as  the  ground-work  of 
union,  urging  its  claims  because  of  its  su- 
perior adaptation  to  the  wants  of  the 
Church,  and  because  it  more  nearly  em- 
bodies the  essential  elements  of  Christian 
truth — how  would  this  proposition  be  met 
by  our  Methodist  brethren  ?  How  many 
would  give  it  a  cordial  welcome  and  a 
hearty  support  ?  If  the  question  should 
come  to  a  vote  on  the  adoption  of'  the 
proposed  terms  of  union,  how  many  of 
them  would  be  found  in  the  affirmative? 


124  POSITIVE  THEOLOGY. 

What  number  would  boldly  and  firmly 
say  "Ay?"  Respecting  this  we  have  no 
positive  means  of  knowing,  as  it  has  never 
been  practically  tested ;  but  the  strongest 
probabilities  are,  that  nineteen-twentieths, 
if  not  ninety-nine-hundredths  of  the  en- 
tire quadrennial  Conference  would  record 
themselves  in  the  negative.  That  the  plan 
would  be  rejected,  hardly  admits  of  a  doubt. 
What  the  main  reason  for  declining  to  ac- 
cept the  proposition  might  be,  is  not  for  me 
to  suppose.  That  they  exist,  and  that  they 
would  be  urged,  will  not,  I  think,  be  ques- 
tioned by  any  candid  person. 

Again  :  suppose,  on  the  other  hand,  that 
a  delegation  be  deputed  by  the  General 
Conference  of  the  Methodist  Episcopal 
Church  to  meet  the  General  Assembly  of 
the  Presbyterian  Church,  and  to  make  to 
that  body  overtures  of  union ;  and  suppose 
in  complying  with  their  duty  they  should 
submit  the  Discipline  of  the  Church  they 
represent  as  the  basis  of  brotherhood, 
would  not  its  reception  be  analogous  to 
that  which  I  have  claimed  would  be  given 


POSITIVE  THEOLOGY. 


125 


to  the  one  coming  from  the  other  party  ? 
Would  not  the  terms  be  respectfully  de- 
clined ?  Most  certainly  they  would,  else 
I  have  missed  my  reckoning,  which  rests 
upon  facts,  namely :  that  the  Presbyterian 
Church  prefers  its  own  Confession  of  Faith 
and  form  of  ecclesiastical  government  to 
the  other.  Reasons,  sufficiently  potent, 
could  not  be  urged  by  either  party  to  in- 
duce the  other  to  abandon  its  old  religious 
platform  and  step  upon — to  it — a  new  one. 
Each  esteems  its  own  creed  as  superior  to 
the  other,  and  therefore  could  not  be  per- 
suaded to  substitute  any  other  in  its  stead. 
If,  then,  this  illustration  truly  represents 
facts  as  they  are,  and  as  they  would  be  pro- 
viding the  supposed  proposal  for  union  be- 
tween the  two  denominations  mentioned 
should  now  be  made,  it  follows  that  the 
creed  of  neither  party  could  give  a  basis 
of  competent  breadth  upon  which  both 
might  meet  and  form  one  brotherhood. 
And  if  this  is  true  of  these,  it  must  be  of 
all  other  religious  constitutions,  as  plat- 
forms of  union,  produced  by  the  wisdom 


126  POSITIVE  THEOLOGY. 

of  man ;  and  that  it  is  true,  can  not  safely 
be  denied.  And  if  no  two  denominations 
can  unite  upon  any  one  human  creed,  how 
incalculably  less  possible  that  all  Churches, 
with  their  various  ecclesiastical  forms  of 
faith  and  government,  each  differing  more 
or  less  from  the  other,  could  meet  and  form 
but  one  religious  association  upon  any  hu- 
man constitution,  creed,  or  confession  of 
faith.  „  I  am  of  the  opinion  that  nothing 
would  be  risked  in  claiming  that  the  con- 
centrated wisdom  of  the  entire  clerical 
world  can  not  construct  a  platform  of 
Christian  brotherhood  upon  which  all  the 
members  of  God's  spiritual  family  might 
meet  in  fraternal  union  and  fellowship, 
other  than  the  one  which  I  have  aimed  to 
set  forth  in  this  letter,  namely:  Christian 
character. 

Secondly.  I  remark  respecting  the  practi- 
cal workings  of  creeds  that  they  foster  prej- 
udice ;  hence,  in  the  tendency  of  their  in- 
fluence, are  sectional,  and  are  therefore  too 
narrow  in  their  spirit  and  teaching  to  meet 
the  wants  of  the  enlarged  and  liberal  sen- 


POSITIVE  THEOLOGY. 


127 


timent  inspired  by  Christian  truth,  when 
permitted  to  have  free  course.  It  is  not 
only  true  that  creeds  produce  sectarian- 
ism, which  will  not  be  denied  by  those  ac- 
quainted with  ecclesiastical  history,  but  it 
is  equally  true  that  they  nourish  it.  This 
will  appear  evident  if  the  following  consid- 
erations are  carefully  noted :  1st.  They — 
creeds — differ  from  each  other  on  some 
very  grave  religious  questions  ;  and  also  on 
some  matters  of  Church  policy.  That  this 
is  sustained  by  facts  may  be  learned  by 
referring  to  the  documents  themselves ; 
and,  hence,  it  is  not  necessary  that  I  should 
specify  these  differences.  2d.  These  re- 
spective creeds,  with  their  diverse  teachings 
on  faith  and  Church  government,  of  neces- 
sity become  the  constitution  of  the  partic- 
ular denominations  which  have  adopted 
them ;  and  the  sentiments  and  j^ractice 
they  inculcate  are  transferred  to  the  very 
heart  of  those  Churches,  and  become  in- 
wrought with  their  living  forces,  and  exert 
a  very  strong  influence  in  rounding  the 
corners  and  sharpening  the  angles  of  faith 


128  POSITIVE  THEOLOGY. 

and  practice  which  constitute  the  distin- 
guishing features  of  these  respective  relig- 
ious organizations.  And  since  they  differ 
in  several  points  of  decided  moment,  and 
since  these  differences  must  of  necessity  be 
infused  into  the  habits  of  religious  thought, 
sentiment,  and  life  of  the  several  and  dis- 
tinct Churches,  it  follows  that  sectarianism 
must  be  the  result ;  or,  in  other  words,  de- 
nominational individuality  and  idiosyncra- 
sies, with  all  their  likes  and  dislikes.  And 
as  each  Church  regards  its  creed  superior 
in  its  statement  of  faith  and  in  its  details 
of  government  to  others,  there"  will  be  pro- 
duced and  nurtured  a  sentiment  and  feeling 
toward  itself  and  toward  others  correspond- 
ing to  these,  which  will  ultimate  in  preju- 
dice, of  greater  or  less  strength,  for  the  one 
and  against  the  others.  It  follows,  there- 
fore, if  my  argument  is  correct,  that  creeds 
embody,  beget,  and  perpetuate  prejudice, 
schism,  and  sectionalism  from  age  to  age, 
and,  hence,  do  not  form  an  adequate  basis 
upon  which  all  Christians  may  meet  in  fel- 
lowship.   The  maxim  of  Caesar  very  aptly 


POSITIVE   THEOLOGY.  129 


illustrates  their  workings.  He  says  ; — 
"Money  will  raise  soldiers,  and  soldiers 
will  raise  money."  So  creeds  will  produce 
sects  and  parties,  and  these  in  turn  will 
make  creeds  ;  and  this  is  their  history. 

Permit  me  to  add  in  this  connection,  that 
no  one  expects  the  whole  Christian  world 
to  be  converted  to  the  Presbyterian  Con- 
fession of  Faith,  nor  to  the  Discipline  of 
the  Methodist  Episcopal  Church,  nor  to 
the  Episcopal  Confession  of  Faith,  nor  to 
the  Baptist  Confession  of  Faith,  nor  to  any 
other  purely  human  confession  of  faith. 
Not  even  the  most  sanguine  denomination- 
alist,  though  banded  to  his  Church  by  ties 
strong  as  hoops  of  steel,  expects  this,  for 
the  plain  reason  that  they  (creeds)  are  sec- 
tional in  their  platforms  of  faith,  and  in 
their  tendencies. 

My  fourth  reason  that  creeds  have  failed 
in  furnishing  a  basis  for  the  common  broth- 
erhood of  all  Christians,  is  founded  on  the 
religions  tendency  of  the  age,  and  especially 
upon  the  developments  of  religious  sentiment 
and  feeling  since  the  autumn  of  1857. 
9 


130 


POSITIVE  THEOLOGY. 


As  I  have  already  remarked,  creeds  have 
been  for  more  than  a  quarter  of  a  century 
losing  their  grasp  upon  and  control  over 
the  intellect  and  affections  of  those  who 
have  received  them  as  their  exponent  of 
faith  and  practice.  This  is  evident :  1st. 
Because  a  more  liberal  construction  of  their 
teachings  is  permitted  now  than  heretofore. 
A  wider  range  of  interpreting  their  lan- 
guage is  now  tolerated.  Formerly  a  very 
rigid  technical  belief  in  their  doctrine  was 
demanded,  and  an  exact  submission  to  their 
peculiar  forms  and  ceremonies  exacted. 
]N"ow,  members  are  received  and  retained 
who  do  not  acknowledge  all  their  articles 
of  religion ;  and  others  still  who  give  to 
these  articles  a  free  construction  ;  so  free, 
indeed,  that  less  than  a  half  century  since 
it  would  have  been  pronounced  "heresy." 
2d.  It  is  clear  that  they  are  losing  their 
molding  power  over  men's  faith  and  con- 
science, and  their  footing  in  the  affections 
of  many,  because  public  sentiment  will  not 
now  tolerate  the  direct  teaching  of  their 
peculiar  tenets  in  Sabbath  schools.  The 


POSITIVE    THEOLOGY.  131 

instruction  in  these  "nurseries  of  piety" — 
these  auxiliaries  to  the  spread  of  Christian 
truth — is  directed  more  to  the  development 
of  the  moral  and  spiritual  sentiment  of  the 
young,  and  less  to  the  imprinting  upon  their 
inexperienced  and  susceptible  nature  the 
dogmas  of  any  particular  human  creed. 
Hitherto  it  was  widely  different.  Sound- 
ness on  all  questions  of  faith,  however  ob- 
scure or  incomprehensible,  was  held  as 
essential  to  salvation  ;  and  all  doubts  that 
might  be  raised  respecting  them  were  re- 
garded as  precursors  of  perdition.  Hence, 
different  denominations  arranged  and  print- 
ed questions  and  answers  which  especially 
embodied  their  respective  theological  ten- 
ets. These  were  taught  to  the  young,  both 
in  the  home  circle  and  in  the  Sabbath 
school.  But  this  catechetical  process  of 
boltino-  and  screwing  the  youthful  mind  to 
the  teachings  of  any  particular  confession 
of  faith,  has  fallen  almost  entirely  into  dis- 
use. There  are  but  few  localities  where 
the  prevailing  sentiment  is  not  against  it. 
True,  there  may  be  here  and  there  a  con- 
h  


132  POSITIVE  THEOLOGY. 

gregation  or  an  individual  whose  "  ortho- 
dox" features  are  large  and  well  defined, 
having  been  cast  in  the  theological  mold 
of  the  middle  of  the  seventeenth  century, 
who  would  prefer  that  the  old  order  of 
things  should  be  restored.  The  enlight- 
ened, enlarged,  and  generous  spirit  of  re- 
ligion which  has  gone  forth,  and  which  has 
disarmed  the  demon  of  partisan  zeal,  will 
not  permit  this.  To  test  this  fact,  let  any 
Church  introduce  into  the  Sabbath-school 
under  its  care  the  "Longer  and  Shorter 
Catechisms,"  and  require  them  to  be 
taught  and  learned  as  of  yore ;  how  long, 
think  you,  it  would  require  to  depreciate 
that  school  a  hundred  per  cent.?  Xo  lon- 
ger, I  apprehend,  than  for  the  fact  to  become 
generally  known.  Teach  our  children  in 
the  name  of  Jesus  to  love  God  with  the 
whole  heart,  and  to  walk  in  the  ways  of 
virtue ;  but  do  not  cram  their  young  minds 
with  the  dogmas  of  any  human  creed,  is 
the  edict  of  the  spirit  of  this  age;  and  it 
will  not  suffer  it  to  be  infracted  with  im- 
punity.   This  process  of  demoralizing  the 


POSITIVE    THEOLOGY.  133 


force  of  creeds  and  of  loosening  their  hold 
upon  the  intellect  and  heart  of  the  people, 
has  been  going  on  for  more  than  a  half 
century;  and  has  resulted  in  their  being- 
rejected  by  hundreds  of  thousands,  and 
in  their  being  so  liberally  interpreted  by 
thousands  more,  who  still  receive  them,  as 
to  eliminate  nearly  all  their  technical  the- 
ology. These  facts  indicate  the  religious 
tendency  of  the  age,  which  in  turn  clearly 
proves  that  no  creed  furnishes  a  platform 
of  brotherhood  of  sufficient  liberality ;  for 
if  it  were  so,  then  would  it  form  a  common 
plane  upon  which  the  fraternal  spirit,  now 
wide-spread  and  still  increasing  in  breadth 
and  depth  and  length  in  the  land,  would 
draw  together  the  multitude  of  Christ's 
disciples.  But  this  will  not  nor  can  not 
be  claimed  for  any  creed.  Facts,  some  of 
which  I  have  alluded  to,  prove  the  reverse 
of  any  such  claim  to  be  true. 

The  development  of  religious  sentiment 
and  practice  since  the  autumn  of  1857,  is 
a  most  unimpeachable  witness  in  proof  of 
the  point  now  in  argument.    One  of  the 


134 


POSITIVE  THEOLOGY. 


marked  features  in  the  Christian  history 
of  this  country  for  the  past  three  years,  is 
the  great  and  glorious  work  of  reforma- 
tion, which  poured  through  the  length  and 
breadth  of  this  goodly  land  like  the  light 
of  day  from  the  unbarred  chambers  of 
the  morning.  It  made  its  way  into  cities, 
towns,  villages,  and  rural  districts,  arrest- 
ing  the  farmer  at  his  plow,  the  mechanic  at 
his  bench,  the  merchant  at  his  ledger,  the 
banker  at  his  counter,  and  the  lawyer  in 
his  office,  calling  them  to  strive  for  a  higher 
life.  It  thrilled  through  the  heart  as  the 
voice  of  the  Infinite  One,  entreating  the 
wanderer  back  from  the  wilderness  of  sin 
and  death.  It  did  not  go  crashing  through 
communities  like  a  wild,  exciting  storm; 
but  moved  on,  like  the  course  of  nature, 
grand  and  triumphant,  making  itself  heard 
and  felt,  subverting  the  foundations  of  sect- 
arian prejudice,  sweeping  away  barriers 
that  had  stood  like  grim  prison  walls  be- 
tween the  children  of  the  Most  High,  and 
calling  them  to  work  together  in  the  pre- 
cious harvest-field  of  life.    The  union  of 


 .  ,  1 

POSITIVE    THEOLOGY.  135 

feeling  and  effort  which  it  produced  was 
one  of  the  characteristics  of  this  revival, 
and  was  that  which  pre-eminently  com- 
mended it  to  all  who  had  drank  freely  of  the 
spirit  of  love.  Wherever  its  influence  was 
extended,  "Union  Prayer-Meetings"  were 
organized,  which  met  weekly,  and  in  many 
places  daily.  To  these  all  Christians  were 
invited,  and  in  them  nearly  all  denomi- 
nations were  represented.  In  the  main, 
sectarianism  was  put  under  ban  in  these 
religious  gatherings ;  and  if  it  did  worm  its 
way  in,  it  came  as  a  foreign  element  masked 
in  the  robe  of  charity,  thus  concealing  its 
features  so  chilling  and  repellent  to  the 
spirit  that  prevailed  there.  As  indicating 
the  controlling  sentiment,  I  will  give  a  few 
brief  extracts  from  reports  of  some  of  these 
Union  Prayer-Meetings.  In  Bedford  street 
Methodist  Episcopal  Church,  New  York 
city,  on  the  8th  of  March,  1858,  Mr.  S.  D. 
Van  Beuren,  who  conducted  the  services, 
and  who  is  an  Episcopalian,  said,  in  the 
presence  of  a  large  audience  :  "I  know  no 
sect  or  party  in  these  efforts."  Another 


136  POSITIVE  THEOLOGY. 


gentleman  said  :  "It  was  a  happy  thought 
that  once-contending  sects  were  now  ob- 
served sitting  at  the  Master's  feet  on  terms 
of  general  humility,  and  with  feelings  of 
millennial  harmony."  Another  said  :  "I 
desire  to  be  plainly  understood  as  ignoring 
sectarianism  in  this  great  work  now  going 
on,  and  with  David  I  rejoice  in  being  the 
companion  of  all  them  that  fear  God." 
Another  gentleman  told  the  story  of  White- 
field,  who,  while  preaching  at  Philadelphia, 
said  :  "There  would  be  no  Methodists,  nor 
Presbyterians,  nor  Baptists,  none  of  the 
sects  preserved  in  heaven — there,  all  would 
be  Christians."  Such  sentiments  as  these 
were  not  confined  to  any  one  locality  or  as- 
sembly, but  were  common  wherever  these 
meetings  were  organized.  I  have  heard, 
in  Union  Prayer-Meetings,  in  Sabbath- 
School  Conventions,  in  Young  Men's  Chris- 
tian Associations,  held  in  different  parts  of 
the  West,  remarks  like  these :  "  We  come 
here,  not  as  Episcopalians,  Methodists, 
Presbyterians,  Baptists,  or  Congregational- 
ists,  bringing  with  us  our  peculiar  denomi- 


POSITIVE    THEOLOGY.  137 
I 

national  creeds ;  but  we  ftvme  simply  as 
Christians,  claiming  the  Bible  as  our  rule 
of  faith,  and  character  as  the  ground  of 
fellowship."  Mr.  S.  J.  Prime,  in  his  work 
on  the  Power  of  Prayer,  says :  "  The  Union 
Prayer-Meeting  is  now  a  type.  It  repre- 
sents what  has  never  been  so  well  repre- 
sented before  in  modern  clays :  that  among 
all  Christians  there  are  elements  of  coales- 
cence and  harmony  ;  that  there  is  a  union 
deeper  down,  and  which  underlies  all  ex- 
ternal unions.  *  *  •  Thus  proving 
that  it  is  really  what  it  professes  to  be,  '  a 
union  meeting.'  Thousands  go  without 
ever  raising  the  question,  whom  they  are 
to  meet  or  to  what  Church  organization 
do  they  belong.  Neither  do  they  care." 
Many  more  extracts  might  be  given,  but 
these  must  be  sufficient  to  show  the  devel- 
opment of  sentiment  and  action  in  this  re- 
markable work.  All  sectarian  names  were 
laid  aside,  and  all  creeds  and  confessions 
of  faith,  as  bonds  of  union  and  communion, 
were  left  behind,  and  men  united  in  the 
solemn  worship  of  God,  and  in  carrying 


138  POSITIVE  THEOLOGY. 

forward  the  work  of  salvation,  upon  the 
word  of  inspiration  as  the  platform  of 
faith,  and  upon  character  as  the  bond  of 
fellowship. 

On  these  facts,  which  will  not  be  denied, 
such  questions  as  these  may  be  raised: 
Why  was  not  some  one  of  the  self-named 
" orthodox"  creeds  submitted  as  the  basis 
of  union  and  co-operation?  Why  thrust 
them  all  into  the  background?  Why  this 
profound  silence  respecting  their  claims? 
The  answer  is  obvious.  Xo  one  of  them 
furnishes  a  foundation  broad  enough  for  all 
Christians  to  meet  upon,  and  worship,  and 
work  together.  Is  it  not  both  reasonable 
and  probable,  had  there  been  such,  that  its 
excellences,  its  sufficiency,  would  have  been 
urged  by  its  supporters,  and  acknowledged 
by  all  earnest  and  sincere  men?  Most 
certainly.  That  no  such  claim  was  sub- 
mitted is  tacit  admission  that  no  such  un- 
inspired creed  existed.  Even  the  most 
ardent  admirers  of  these  human  produc- 
tions, as  conditions  of  fellowship,  saw  them 
set  aside  and  did  not  utter  a  word  of  pro- 


POSITIVE   THEOLOGY.  139 

test,  or  if  they  did,  it  was  feeble  and  ineffi- 
cient. Nothing  has  occurred  in  modern 
times  that  furnishes  evidence  so  conclusive 
that  creeds  are  essentially  sectarian  in  their 
very  spirit  and  tendency  as  the  religious 
movement  of  the  past  three  years.  The 
testimony -comes  not  alone  from  those  who' 
have  entirely  renounced  them,  but  from 
those  who  have  not;  at  least  in  theory. 
The  evidence  of  such,  given  by  word  and 
deed,  is  the  more  weighty.  Now  take  the 
facts  I  have  indicated,  all  of  which,  with 
many  of  their  details,  every  close  observer 
of  the  late  religious  work  in  our  country 
is  in  possession,  and  they  prove  with  un- 
questionable certainty  that  creeds  and 
confessions  of  faith  are  fragmentary  in 
their  teaching  and  sectional  in  their  influ- 
ence; and,  hence,  do  not  furnish  a  plat- 
form upon  which  all  God's  children  can 
harmoniously  meet.  And  they  demon- 
strate, with  no  less  clearness  and  force, 
that  the  Bible  alone  as  the  rule  of  faith, 
and  Christian  character  as  the  test  of 
fellowship,  furnish  the  only  basis  of  ample 


140  POSITIVE  THEOLOGY. 


length  and  breadth  upon  which  all  the 
disciples  of  Christ  may  meet  in  true  frater- 
nal union. 

Fraternally  yours. 


tetter  IV. 

My  Dear  Sir  and  Brother: 

In  my  last  address  to  you  the  question 
discussed  was,  Christian  character  is  the  only 
true  test  of  Christian  fellowship.  This  I 
aimed  to  demonstrate  by  showing:  1st. 
That  it  is  sufficiently  specific.  2d.  That 
its  breadth  is  entirely  adequate.  3d.  That 
it  is  sufficiently  restricting.  4th.  That  all 
other  tests  that  have  been  submitted  as 
foundations  of  brotherhood  have  failed  to 
secure  this  end.  The  proposition  itself, 
which  these  points  with  their  facts  and  ar- 
guments were  introduced  to  sustain,  few 
will  venture  to  deny.  That  a  man  is  to  be 
esteemed  for  what  he  really  is,  is  a  princi- 
ple so  plain  and  just,  that  it  amounts  al- 
most if  not  altogether  to  a  truism.  With 
all  sincere,  unprejudiced  men  Christian 
character  is  a  sufficient  passport  to  their 
fellowship.     It  is  to  them  the  signet  of 

(141) 


142 


POSITIVE  THEOLOGY. 


Divine  approval.  To  deny  this  would  be 
to  subject  one's  self  to  the  charge  of  bigotry 
and  an  unreasonable  zeal  in  favor  of  party 
or  sect. 

At  this  point  in  the  discussion,  the  ques- 
tion may  be  raised,  What  is  Christian 
character  ?  or,  in  other  words,  What  does 
this  phrase  imply  ?  That  this  is  a  fair  and 
lawful  inquiry  I  most  cheerfully  grant; 
and  that  it  should  be  answered  is  both  rea- 
sonable and  just.  It  is  reasonable,  because 
he  who  adopts  a  principle  as  a  rule  of  ac- 
tion should  be  able  to  elucidate  it,  and 
willing  to  answer  all  relevant  questions 
which  may  arise  from  it.  It  is  just,  be- 
cause fair  dealing  with  himself  and  with 
others  demands  it,  since  his  course  of  action 
is  to  be  determined  by  this  rule. 

Before  proceeding  to  meet  the  question 
raised,  I  desire  to  premise  the  following: 
1st.  That  Christian  character  may  certain- 
ly be  known ;  and  more,  it  must  be  known, 
else  the  rule  can  not  be  rendered  practical. 
I  could  not  apply  a  principle  in  determin- 
ing whether  or  not  another  filled  its  re- 


POSITIVE   THEOLOGY.  143 

quirements  if  I  had  no  clear  idea  of  it,  or 
of  what  it  demanded.  If  I  make  a  certain 
character  the  condition  of  a  certain  relation, 
then,  before  that  relation  can  be  acknowl- 
edged, I  must  decide  whether  that  char- 
acter which  meets  the  condition  has  been 
secured ;  and,  before  I  can  determine  this 
last  point,  I  must  have  pretty  clear  ideas 
of  the  elements  that  form  the  state  of  mind 
specified.  Hence  the  necessity  of  not  only 
possibly  understanding  what  constitutes 
Christian  character,  but  positively  to  know 
it,  both  respecting  myself  and  others. 
Touching  myself,  I  know  it  by  a  con- 
sciousness of  the  harmony  of  my  feelings, 
thoughts,  purposes,  and  actions  with  the 
will  of  the  Divine  Being;  and  from  an 
inward  realization  of  peace  springing  up 
within  the  soul.  As  to  others,  I  know  it 
from  their  confession  and  deportment,  which 
are  the  outward  expressions  of  the  state 
of  the  heart.  If  these  are  right  and  pure-, 
they  show  a  mind  at  peace  with  the  govern- 
ment of  God.  So  others  determine  respect- 
ing myself;  and  by  the  same  rule  the 


144 


10 

POSITIVE  THEOLOGY. 


world  perceives  who  are  the  disciples  of 
Christ.  It  was  said  by  him  who  spoke 
from  heaven:  "A  good  tree  can  not  bring 
forth  evil  fruit,  neither  can  a  corrupt  tree 
bring  forth  good  fruit.  Wherefore,  by  their 
fruits  ye  shall  know  them."  Again,  he 
said:  "By  this  shall  all  (men)  know  that 
ye  are  my  disciples,  if  ye  have  love  one  to 
another."  Not  more  certainly  may  the 
character  of  a  tree  be  known  by  the  quan- 
tity and  quality  of  the  fruit  it  bears,  than 
the  character  of  the  man  may  be  determ- 
ined by  the  deeds  he  produces.  As  we 
may  know  the  one  by  the  fruit,  so  may  we 
the  other.  It  is  the  outward  manifestation 
by  which  the  quality  of  the  tree  or  the 
character  of  the  man  is  made  conscious  to 
others.  One  has  truly  said  :  "  The  works 
of  the  life  are  the  tongue  of  the  heart.*' 
But,  2d.  The  Bible  is  the  infallible  stand- 
ard by  which  to  measure  one's  manhood  in 
Christianity.  This  position  does  not  con- 
flict, as  might  be  supposed  at  first  sight, 
with  the  sentiment  that  each  one  knows 
his  relation  to  God  from  a  consciousness 


POSITIVE   THEOLOGY.  145 

that  his  feelings,  thoughts,  purposes,  and 
actions  are  in  harmony  with  the  Divine 
will ;  for  by  the  word  of  inspiration  he  de- 
termines this.  Pie  knows  there  is  no  con- 
troversy between  the  Bible  and  his  state 
of  mind  and  current  of  thought,  by  com- 
paring them  with  it.  Its  teachings  inspire 
the  one  and  commend  the  other.  Its  spe- 
cifications of  the  purity  of  the  inward 
spiritual  life  are  so  plain  that  mistakes 
can  not  easily  occur.  It  furnishes  the  test 
by  which  I  am  to  try  myself  and  by  which 
I  may  estimate  my  brother.  As  it  is  the 
rule  of  faith,  so  is  it  the  measure  of  char- 
acter. 

-  Having  submitted  these  antecedent  prop- 
ositions, let  us  take  up  and  examine  the 
question,  What  is  Christian  character  ? 
And,  as  this  is  the  basis  of  fraternal  fel- 
lowship, it  is  well  that  Ave  gain  as  clear  a 
comprehension  of  its  elements  and  devel- 
opments as  is  possible ;  and  that  this  may 
be  secured,  I  propose  looking  at  it  first  from 
a  negative  stand-point — that  is,  specifying 
a  few  things  that  it  is  not.    I  am  not,  per- 


146 


POSITIVE  THEOLOGY. 


mit  me  to  say,  much  in  favor  of  negative 
argument,  yet  no  inconsiderable  light  may 
be  shed  upon  a  question  by  presenting,  in 
contrast,  both  the  affirmative  and  the  neg- 
ative. 

1st.  I  remark  that  Christian  character  is 
not  simply  the  belief  in  any  creed  what- 
ever. It  may  be  ever  so  "  orthodox ;"  and 
its  date  may  run  back  over  the  lapse  of 
centuries ;  and  it  may  be  sanctioned  by  the 
voice  of  Councils,  Conferences,  and  Assem- 
blies, and  sustained  by  their  influence ;  yet 
belief  alone  in  its  doctrines  will  not  entitle 
any  one  to  the  claim  of  a  union  with  the 
Messiah,  and,  therefore,  to  the  state  of  the 
heart  which  is  the  condition  of  brother- 
hood. One  may  be,  after  the  most  accu- 
rate measurement  by  the  wisest  creed,  pro- 
nounced "  sound  in  the  faith,"  but  if  he 
wants  those  graces  of  the  spirit  which  the 
Scriptures  mention  with  so  much  clearness, 
and  which  render  the  life  a  light  to  the  world, 
he  does  not  possess  the  requisite  test  of  fel- 
lowship ;  nor  will  men  award  it  to  him. 
Rev.  H.  W.  Beecher,  in  a  recent  sermon, 


POSITIVE  THEOLOGY.  147 

while  discussing  a  subject  which  involved 
this  very  point,  said:  "When  men  say  that 
doctrine  is  indispensable  to  piety,  I  say  it 
is  false,  or  else  you  condemn  five-sixths  of 
all  Christians  ;  for  I  aver  that  there  is  not 
even  one  in  ten  who  could  conform  to  any 
system  of  doctrine.  If  the  masses  of 
Christians  do  say  they  believe  ;  if,  when 
certain  doctrines  are  presented  to  them  as 
indispensable  to  their  piety,  they  do  ex- 
claim, '  Credo  !  Credo  !'  yet  there  is  not 
more  than  one  in  ten  that  can  appreciate 
logical  reasoning;  there  is  not  one  in  a 
hundred  that  can  take  principles  and  couple 
them  together  so  as  to  construct  a  symmet- 
rical, logical  doctrine.  The  day  is  coming 
when  a  man — though  he  be  as  orthodox  as 
John  Knox,  of  Scotland — if  he  does  not 
live  a  good  life,  will  not  be  regarded  by  the 
world  as  a  sound  Christian;  and  when  a 
man — though  he  be  wild  on  every  point  of 
doctrine — if  he  does  live  a  good  life,  and 
loves  his  God  and  his  fellow-men,  and  has 
faith  in  Christ,  and  is  in  communion  with 
him,  will  be  acknowledged  by  the  world  to 


148  POSITIVE  THEOLOGY. 

be  a  sound  Christian."  This  is  presenting 
the  question  in  a  pretty  strong  light ;  but 
not  more  so  than  is  justifiable.  Of  course, 
Mr.  Beecher  means  by  "doctrine,"  such  as 
is  set  forth  in  the  various  human  creeds, 
and  not  the  plain  truths  and  facts  sub- 
mitted in  the  word  of  God  as  propositions 
of  faith.  That  he  has  not  overstated  the 
point  is  evident  from  this,  that  there  are 
many  whom  the  world  acknowledge  to  be 
Christians,  ay,  more,  whom  the  "orthodox" 
themselves — except  perhaps  those  of  the 
strictest  sect — admit  as  such,  who  do  not 
believe  many  of  the  points  of  doctrine  em- 
bodied in  creeds,  and  who  emphatically 
deny  their  authority.  '  If  this  is  so,  it  fol- 
lows that  faith  in  them,  or  in  their  teach- 
ings, is  not  essential  to  Christian  character, 
nor  will  it  lay  the  foundation  and  build  it 
up.  This  will  appear  more  clearly  if  it  is 
remembered :  (1.)  That  they  (creeds)  dif- 
fer in  their  statement  of  what  some  are 
pleased  to  call,  "articles  of  religion,"  or 
"faith."  (2.)  That  many  of  those  who  in- 
terpret them  not  unfrequently  differ  widely 


POSITIVE   THEOLOGY.  149 


and  essentially  in  their  construction  of  these 
articles.  This  is  true  when  the  Trinity, 
Depravity,  and  Special  Election  are  the 
themes  of  investigation.  The  correctness 
of  these  statements  is  known  to  all  who  are 
ordinarily  familiar  with  the  doctrines  of 
creeds,  and  the  various  expositions  of  the 
interpreters  of  these  doctrines. 

2d.  I  observe  that  Christian  character  is 
not  merely  membership  in  Church,  although 
that  Church  may  claim  a  regular  descent 
from  the  apostolic  age,  in  support  of  which 
an  unbroken  succession  of  priests  or  bish- 
ops may  be  brought  forward.  It  may  even 
be  admitted  that  this  claim  and  its  vindi- 
cation are  founded  upon  the  truth;  still 
membership  in  it  will  not  of  itself  consti- 
tute any  one  a  Christian.  A  man  may  be 
in  union  with  this  Church  surrounded  by 
the  prestige  of  antiquity,  and  sustained  by 
the  clearest  testimony  in  its  pretensions  to 
evangelical  origin  and  integrity,  and  yet  be 
wanting  in  nearly  all  the  living  forces  that 
form  the  foundation  of  real  spiritual  life ; 
and  that  build  up  and  maintain  a  vital, 


150 


POSITIVE  THEOLOGY. 


overflowing,  and  truthful  religious  charac- 
ter. In  support  of  this,  I  need  only  refer 
to  the  Apostolic  Church,  the  evangelical 
basis  of  which  none  will  deny.  It  num- 
bered among  its  members  those  who  were 
quite  destitute  of  every  claim  to  Christian 
character.  This  is  evident  from  such  lan- 
guage as  the  following:  "For  ye  are  yet 
carnal ;  for  whereas  there  is  among  you 
envying,  and  strife,  and  divisions,  are  ye 
not  carnal  and  walk  as  men."  If  member- 
ship in  the  Church,  during  the  personal 
administration  of  its  insjDired  founders,  and 
before  creeds  had  usurped  the  authority  of 
Divine  law,  did  not  of  itself  confer  those 
qualities  of  heart  that  make  up  real  spirit- 
ual life,  it  would  be  presumption  to  claim 
more  for  a  union  with  any  Church  now, 
since  the  dogmas  of  sects  and  parties  have 
greatly  obscured  the  simplicity  of  Christian 
truth. 

I  would  not  be  understood,  from  the  point 
here  assumed,  as  undervaluing  Church  or- 
ganization and  membership.  These  are 
agencies  to  be  employed  in  the  complete 


POSITIVE   THEOLOGY.  151 


development  and  maturity  of  a  broad,  gen- 
erous religious  character,  and  without  which 
the  labor  of  this  first,  last,  and  noblest  work 
of  life  would  be  greatly  increased,  and  the 
chances  of  ultimate  success  correspondingly 
diminished.  All  this  I  cordially  believe. 
The  position  is  not,  therefore,  introduced  be- 
cause I  hold  religious  association  as  being 
of  slight  moment,  but  because  many  rely 
mainly  upon  it  for  their  claims  to  Christian 
character,  having  but  little  else  to  commend 
them.  Such  look  upon  those  who  do  not 
sustain  the  same  relation  as  themselves 
somewhat  as  the  Pharisee  did  upon  the 
publican.  They  walk  through  the  world, 
fastidiously  holding  up  their  religious  robes, 
lest  they  should  become  defiled  by  coming 
in  contact  with  those  of  slightly  different 
texture,  color,  and  pattern. 

3d.  I  further  remark,  that  Christian 
character  is  not  regularity  in  attending  any 
'place  of  worship.  lie  who  rests  upon  this 
builds  upon  an  insecure  foundation.  Each 
Lord's  day  may  find  him  in  his  accus- 
tomed place  at  the  house  of  prayer,  and 


152  POSITIVE  THEOLOGY. 


his  lips  may  unite  with  others  in  the  sol- 
emn services  of  that  house ;  but  if  this  is  all, 
his  claim  to  genuine  lhVin  Christ  must  be 
very  inconsiderable  indeed.  Too  many,  it 
is  to  be  feared,  trust  chiefly  in  the  regu- 
larity of  their  attending  public  worship,  in 
which  they  join  with  a  degree  of  gravity 
amounting  almost  to  austerity,  thinking 
that  this  will  make  up  all  deficiencies  and 
balance  the  moral  and  spiritual  account  for 
the  past  week.  Such  hold  religion  as  a 
kind  of  an  absorbent,  which  is  to  be  applied 
each  Sabbath  in  removing  the  sins  of  the 
conscience,  which  may  have  accumulated 
during  the  preceding  six  days ;  a  kind  of 
process  by  which  all  moral  debts  may  be 
liquidated  and  a  receipt  in  full  obtained. 
I  repeat,  that  if  this  is  all,  any  pretensions 
to  that  state  of  mind  which  revealed  truth 
holds  as  essential  to  Christian  character, 
and  which  the  world  acknowledges  as  such, 
are  certainly  not  well  founded.  You  are 
not  to.  infer,  permit  me  to  observe,  from 
this  position,  that  regular  attendance  at 
some  place  of  worship  is  of  little  value; 


POSITIVE    THEOLOGY.  153 


that  it  is  to  be  regarded  with  indifference. 
The  practice  of  the  early  Church,  or  Chris- 
tians, while  under  the  immediate  guidance 
of  the  apostles,  expressed  in  these  words: 
"Not  forsaking  the  assembling  of  ourselves 
together  as  the  manner  of  some  is ;  but  ex- 
horting one  another,"  is  sufficient  to  prove 
that  frequent  meetings  for  religious  in- 
struction and  encouragement  were  held  by 
them,  from  which  their  necessity  in  carry- 
ing forward  the  work  of  Divine  truth  in 
the  heart  may  be  inferred,  as  well  as  the 
importance  of  regularly  attending  them. 
All  who  have  any  valuable  experience  in 
Christian  life  know  the  profit  derived  from 
often  resorting  to  the  house  of  prayer.  It 
is  one  of  the  means  to  be  employed  in  de- 
veloping and  building  up  a  heavenly  char- 
acter, which  God  and  all  good  men  will 
approve :  but  that  it  is  that  character  is 
without  foundation  in  fact. 

4th.  Again :  Christian  character  is  not 
conformity  to  the  outward  forms  of  religion. 
That  these  have  their  uses  and  significa- 
tions, is  very  true.    To  the  Jew  every  arti- 


154  POSITIVE  THEOLOGY. 


cle  of  furniture  belonging  to  the  tabernacle 
or  temple  had  its  use  ;  and  every  rite  or 
ceremony,  whether  it  was  keeping  a  fast 
or  a  feast,  or  offering  a  sacrifice,  was  full  of 
significancy.  Some  of  these  rites  were  for 
the  development  of  God's  moral  govern- 
ment ;  others  were  instituted  to  perpetuate 
the  remembrance  of  his  interposition  in 
their  behalf ;  and  some  may  have  included 
both  these  objects.  They  were  mediums 
through  which  the  infinite  One  shadowed 
forth  his  character  and  plans.  The  Jew 
who  kept  them  with  sincere  motives,  that 
is,  in  a  right  state  of  mind,  heard  the  voice 
of  God  in  them,  and  was  thus  drawn  toward 
him.  To  the  Christian,  the  rites  of  relig- 
ion under  the  New  Testament  are  express- 
ive. True,  when  compared  to  those  of  the 
Old  Covenant,  the  number  has  been  largely 
reduced,  and  their  observance  greatly  sim- 
plified. They  are,  however,  by  no  means, 
less  significant.  One  of  them  (the  Lord's 
Supper)  is  designed  to  express  to  the  senses, 
and  through  them  to  the  soul,  the  perfec- 
tion of  God's  character.    In  this  we  see 


POSITIVE  THEOLOGY.  155 

his  infinite  love;  we  hear  the  utterance 
of  his  abhorrence  of  sin,  and  learn  his 
earnest  desire  and  willingness  to  save  us. 
More  still :  in  this  we  witness  the  precious 
love  of  Christ  in  laying  down  his  life  for 
us.  Further :  in  keeping  this  Christian 
rite  with  a  just  condition  of  mind,  we  ex- 
press our  faith  in  the  perfection  of  God's 
nature  and  moral  government;  in  the  sac- 
rifice Jesus  made  for  sin  and  its  complete- 
ness ;  and  in  the  promise  that  Christ  will 
come  again  and  gather  his  disciples  home. 
And  as  this  Christian  duty  is  significant,  so 
it  may  be  claimed  for  all  that  have  been 
commanded  by  the  Head  of  the  Church. 
They  are  not  only  expressive  of  the  char- 
acter of  our  heavenly  Father,  and  of  the 
incomparable  love  of  Christ,  and  our  faith 
in  and  appreciation  of  all  that  he  has  done 
for  us  in  the  plan  of  salvation,  but  are  also 
channels  through  which,  when  rightly  em- 
ployed, spiritual  blessings  flow  to  the  heart ; 
for  in  them  the  Christian  man  hears  the 
voice  of  God  calling  him  to  the  bosom  of 
eternal  love.    By  these,  the  Divine  arm  is 


156  POSITIVE  THEOLOGY. 

leading  him  to  a  higher  and  richer  plane 
of  religious  experience.  Notwithstanding 
all  this,  these  ordinances  and  forms  may  be 
observed,  and  yet  some,  if  not  many,  of  the 
elements  of  Christian  character  be  want- 
ing. This  I  shall  aim  to  make  more  ap- 
parent hereafter. 

5th.  In  the  further  development  of  the 
question,  I  observe  that  it  is  not  obedience 
to  the  moral  duties  of  life  that  meets  the 
condition  of  Christian  fellowship.  Xot 
that  these  are  unessential  to  it,  or  are  not 
included  in  it ;  but  they,  of  themselves,  do 
not  constitute  it — do  not  complete  it.  One 
may  be  honest,  truthful,  just,  benevolent, 
industrious,  prudent ;  in  short,  he  may  pos- 
sess high  moral  sentiment,  and  practice  all 
the  moral  maxims,  and  by  these  gain  the 
reputation  of  being  a  model  moral  man, 
and  yet  not  possess  a  Christian  character. 
He  may  want  piety ;  and  wanting  this,  he 
is  destitute  of  the  principle  that  lies  at  the 
very  foundation  of  the  highest  type  of  spir- 
itual manhood.  We  respect  and  esteem 
him  who  uniformly  practices  all  the  moral 


POSITIVE  THEOLOGY.  157 

virtues,  and  hold  him  a  valuable  member 
of  society.  But  it  would  be  unjust  to  him 
and  to  truth  to  claim  more  for  him  than 
this.  We  may  cheerfully  grant  that  he  is  a 
model  moral  man,  but  we  dare  not  say  that 
he  is  a  model  Christian  man.  Morality  does 
not  include  Christianity;  but  Christianity 
does,  of  necessity,  embrace  morality  in  all 
the  length  and  breadth  of  its  signification. 
It  is  with  character  as  with  the  results  of 
chemical  combination.  As  the  omission 
of  a  single  element  in  the  latter  may  essen- 
tially affect  the  nature  of  the  substance — ■ 
as  the  absence  of  oxygen  in  the  atmosphere 
— so  the  want  of  a  single  principle  in  the 
former  may  essentially  change  its  nature, 
and  hence  materially  affect  its  ultimate 
results. 

I  have  been  thus  particular  in  presenting 
the  negative  view  of  the  question  that  its 
position  might  be  the  more  clearly  seen. 
And  I  may  add  here,  that  it  (Christian 
character)  has  its  specific  elements  and  de- 
velopments, which  are  susceptible  of  clear 
definition  and  illustration ;  hence,  is  not 


158 


POSITIVE  THEOLOGY. 


anything  and  everything  men  may  choose 
to  make  it.  True,  different  persons  may 
not  use  the  same  terms  in  defining  and 
illustrating  its  principles  and  manifesta- 
tions ;  but  they  will  be  found,  upon  close 
examination,  to  be  substantially  the  same, 
if  the  Divine  law  has  been  permitted  to 
guide ;  for  in  this  law  we  may  not  only  find 
its  elements  laid  down,  but  its  developments 
mapped  out. 

I  shall  now  proceed  to  meet  the  question 
affirmatively,  What  is  Christian  charac- 
ter ?  This  inquiry  involves  two  points  : 
I.  What  are  its  elements?  II.  What  are 
its  developments?  The  former  of  these, 
as  it  constitutes  the  basis  of  the  latter,  de- 
mands attention  first ;  and  I  shall  present 
it  in  this  form  : 

I.  What  are  the  Elements  of  Chris- 
tian Character  ? 

1st.  I  remark  first,  that  faith  in  an  infi- 
nite, all-wise,  and  beneficent  Being  is  one  of 
its  essential  constituents.  This  lies  at  the 
very  foundation ;  and  without  it  no  one  can 


POSITIVE  THEOLOGY.  159 

m 

take  the  irst  step  toward  the  formation  of 
this  specific  character.  It  is  therefore 
written:  "But  without  faith  it  is  impossi- 
ble to  please  him;  for  he  that  cometh  to 
God  must  believe  that  he  is,  and  that  he 
is  a  rewarder  of  them  that  diligently  seek 
him." — Heb.  xi:  6.  This  text  proves  with 
all  the  clearness  of  positive  testimony, 
(1.)  That  faith  in  our  Creator  is  necessary 
to  draw  us  toward  him ;  "  for  he  that 
cometh  to  God  must  believe  that  he  is." 
(2.)  It  also  proves  that  this  faith  must 
embrace  the  purity  and  rectitude  of  his 
nature  and  moral  government;  hence,  he 
must  believe  that  "He  is  a  rewarder  of 
them  that  diligently  seek  him."  The  first 
of  these  points  effectually  excludes  athe- 
ism; and  the  second  as  thoroughly  sets 
aside  pantheism.  The  one  admits  that 
God  is ;  and  the  other  that  he  possesses 
ability  and  willingness  to  reward  those  who  * 
confide  in  him.  If  one  should  deny  the 
existence  of  the  omnipotent  Being,  thus 
assuming  atheism,  or  if  he  should  step 
upon  pantheistic  ground,  by  calling  in  ques- 


160  POSITIVE  THEOLOGY. 

tion  his  personal  existence  separate  from 
and  independent  of  the  material  universe, 
thus  denying  his  power  to  reward  upright- 
ness of  life,  he  could  not  justly  lay  claim 
to  the  fellowship  of  Christians.  JNor  would 
they  be  chargeable  with  sectarianism  in 
consequence  of  their  declining  to  give  him 
the  hand  of  religious  brotherhood ;  for  he 
has  denied  an  essential  principle  that  en- 
ters into  the  formation  of  that  character 
which  is  made  the  basis  of  Christian  fel- 
lowship. On  this  there  can  be  no  differ- 
ence of  opinion  among  the  disciples  of 
Christ.  All  such  hold  the  sentiment  that 
faith  in  the  Divine  existence  is  indispens- 
able to  a  Christian  life.  This  point  the 
Spirit  has  determined  in  the  most  unequiv- 
ocal language:  1 'He  that  cometh  to  God 
must  believe  that  he  is."  Plainer  terms 
can  not  be  employed  in  affirming  any  prop- 
osition; and  it  can  be  controverted  only 
by  denying  the  authority  of  the  witness. 
Moreover,  it  would  be  uttering  a  truism  to 
say  that  a  man  will  not  come  to  a  Being 
whose  existence  he  denies,  or  that  he  will 


POSITIVE    THEOLOGY.  161 


not  seek  that  which  he  holds  is  incapable 
of  conferring  any  reward.  This  is  self- 
evident.  Therefore,  faith  in  God  and  in 
the  rectitude  and  beneficence  of  his  nature 
and  government,  is  an  essential  element  in 
the  formation  of  Christian  character. 

It  is  not  a  question  that  enters  into  this 
argument  how  this  faith  is  secured;  that  is, 
whether  it  is  the  result  of  hearing  testimo- 
ny and  accepting  it  as  truth,  or  whether  it 
is  the  immediate  gift  of  God,  wrought  in  us 
by  the  Holy  Spirit.  On  this  there  may  be 
a  difference  of  opinion  entertained,  and  yet 
not  affect  materially  the  real  spiritual  union 
of  the  soul  with  the  "  Father  of  light." 
But,  on  the  naked  proposition  that  faith  in 
God,  which  goes  down  deep  into  the  moral 
and  intellectual  consciousness  and  controls 
the  purposes  and  actions  of  life,  is  essential 
to  a  true  religious  character,  there  is  entire 
harmony  of  sentiment  among  all  Christians. 
It  can  not,  therefore,  be  sectional,  and  he 
who  requires  it  as  a  condition  of  Christian 
fellowship,  can  not  be  charged  with  secta- 
|  rianism. 

I  n   


162  POSITIVE  THEOLOGY. 

2d.  A  second  element  essential  to  Chris- 
tian character  is  faith  in  Christmas  the  Son 
of  God,  the  Savior  of  the  world.  He  said : 
"Ye  believe  in  God,  believe  also  in  me." 
Again,  he  teaches,  "For  if  ye  believe  not 
•  that  I  am  he,  ye  shall  die  in  your  sins." 
It  is  also  recorded:  "Manv  other  signs 
truly  did  Jesus  in  the  presence  of  his  dis- 
ciples which  are  not  written  in  this  book  ; 
but  these  are  written  that  ye  might  believe 
that  Jesus  is  the  Christ,  the  Son  of  God ; 
and  that  believing  ye  might  have  life 
through  his  name."  It  is  evident  from 
these  witnesses,  as  well  as  from  others  that 
might  be  brought  forward,  and  which  you 
will  readily  call  to  mind :  (1.)  That  as  faith 
in  God  is  required,  so  is  faith  in  Christ: 
"Ye  believe  in  God,  believe  also  in  me." 
(2.)  That  without  faith  in  the  Messiah,  sins 
can  not  be  pardoned :  "  If  ye  believe  not 
that  I  am  he,  ye  shall  die  in  your  sins." 
(3.)  That  the  works  which  he  did  were  to 
convince  the  world  of  the  divinity  of  his 
mission,  that  by  faith  in  him  as  the  auoint- 
ed  Son  of  God,  it  might  have  life.  There 


POSITIVE    THEOLOGY.  163 

are  many  instances  recorded  in  the  New 
Testament,  as  well  as  specific  statements, 
that  clearly  sustain  the  point  that  faith  in 
Christ  is  an  indispensable  constituent  of 
Christian  character.  The  facts  developed 
in  the  Ethiopian  eunuch's  conversion  to 
Christianity,  are  directly  in  proof.  He  in- 
quired :  "  See,  here  is  water ;  what  doth 
hinder  me  to  be  baptized?"  To  this 
Philip  replied:  "If  thou  believest  with  all 
thine  heart,  thou  may  est."  The  answer  of 
this  candid  and  earnest  man  is  remarkable 
for  its  brevity  and  simplicity,  and  also  for 
its  breadth  and  depth  of  significance.  He 
said:  "I  believe  that  Jesus  Christ  is  the 
Son  of  God."  This  was  direct  to  the  point, 
and  sufficient.  It  will  also  be  remarked 
that  the  question  of  Philip,  and  the  reply 
of  the  eunuch,  are  both  entirely  free  from 
the  theological  technicalities  with  which 
creeds  have  encumbered  the  same  senti- 
ment. Xo  twit  list  an  ding  this  loading  down 
a  plain  Scriptural  truth  by  dogmatic 
phrases,  there  is  an  entire  agreement  among 
Christians  of  all  denominations  on  this  car- 


164  POSITIVE  THEOLOGY. 

dinal  element  of  true  manhood  in  Christ, 
when  it  is  divested  of  the  robe  designed 
and  manufactured  by  human  wisdom  and 
authority,  and  is  clothed  in  the  vesture  of 
Heaven's  own  workmanship.  Should  the 
question,  Do  you  believe  that  Jesus  Christ 
is  the  only  begotten  Son  of  God  ?  be  pro- 
pounded to  every  member  of  the  household 
of  faith,  the  answer  would  be,  Yes.  And 
this  question  and  answer  include  all  the 
facts  recorded  by  his  four  biographers 
connected  with  his  taking  on  himself  the 
seed  of  Abraham,  his  teaching,  his  mira- 
cles, his  life,  his  death,  his  resurrection,  his 
ascension,  and  his  administration  of  the 
kingdom  of  favor ;  hence,  he  who  believes 
him  to  be  the  "only  begotten  Son  of  God," 
embraces  all  these  in  that  faith.  It  fol- 
lows, therefore,  that  he  who  may  admit 
such  a  person  as  Christ  to  have  lived  among 
men,  but  at  the  same  time  claims  that  he 
was  simply  a  man,  rather  superior  to  most 
of  his  cotemporaries,  yet  fallible,  and  not 
only  liable  to  err,  but  did  commit  many 
errors,  could  not  be  received  among  those 


POSITIVE   THEOLOGY.  165 

who  believe  in  him  as  clearly  set  forth  in 
the  Scriptures.  He  said  of  himself :  "I 
am  the  way,  the  truth,  and  the  life ;  no  man 
cometh  unto  the  Father  but  by  me. ' '  Again 
he  says:  "Then  shall  ye  know  that  I  am 
he,  and  that  I  do  nothing  of  myself ;  but 
as  my  Father  hath  taught  me,  I  speak  these 
things.  For  I  came  down  from  heaven,  not 
to  do  mine  own  will,  but  the  will  of  Him 
that  sent  me."  Xow,  if  Christ  is  the  way, 
the  truth,  and  the  life ;  if  he  is  the  medium 
of  approach  to  the  Father ;  if  he  speaks  the 
words  of  God — all  of  which  he,  with  great 
plainness,  claims  for  himself — then,  certain- 
ly, he  who  refuses  accepting  him  as  such 
denies  his  Divine  mission,  and  therefore  re- 
jects the  conditions  of  spiritual  life.  And 
he  who  fails  in  this  can  not  justly  demand 
as  his  right  the  fellowship  of  Christians  as 
one  of  them  ;  nor  can  he,  with  any  show 
of  truth,  charge  them  with  sectarianism, 
because  they  decline  extending  to  him  the 
hand  of  religious  brotherhood.  If  the 
Bible  is  true — and  my  argument  rests 
upon  the  admission  of  its  verity — he  can 


166  POSITIVE  THEOLOGY. 

no  more  lay  claim  to  Christian  character 
than  he  who  denies  the  elements  of  moral 
philosophy  can  to  moral  character,  or  he 
who  ignores  the  principles  of  justice  can  to 
uprightness  of  life. 

On  this  there  can  be  no  difference  of  sen- 
timent among  those  who  acknowledge  the 
infallible  authority  of  the  Scriptures,  how- 
ever various  may  be  their  creeds ;  and 
there  is  equal  harmony  of  opinion  enter- 
tained by  all  such  on  the  proposition,  that 
faith  in  Jesus  Christ  as  the  Son  of  God  is 
an  essential  element  of  Christian  charac- 
ter. This  being  the  sentiment  of  all  be- 
lievers, it  can  not  be  sectional ;  and,  there- 
fore, he  who  holds  it  as  an  indispensable 
constituent  in  the  formation  of  that  char- 
acter which  is  the  condition  of  fellowship 
is  entirely  free  from  the  allegation  of  sect- 
arianism, and  must  remain  so  as  long  as 
he  adheres  faithfully  to  this  principle  which 
is  received  in  common  by  all  Christians. 

3d.  A  third  element  essential  to  Chris- 
tian character  is,  the  heart  must  receive  and 
nourish  supreme  love  toward  the  infinite  Father. 


POSITIVE   THEOLOGY.  167 

It  is  written,  "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  .with  all 
thy  soul,  and  with  all  thy  mind,  and  with 
all  thy  strength."  Love  toward  God  may 
be  regarded  as  the  consequence  of  belief 
in  him,  if  that  faith  takes  in  the  perfection 
of  his  character,  and  also  takes  hold  upon 
our  intellect  and  affections.  It  is  possible 
for  one  to  believe  in  the  existence  of  an 
all-wise  Being  and  yet  entertain  no  love 
for  him.  Indeed,  in  Christian  lands  there 
are  but  few  who  will  deny  that  God  is. 
The  force  of  religious  truth  has  so  entirely 
permeated  the  sentiment  of  all  civilized 
society,  that  belief  in  the  existence  of  an 
omnipotent  Being  seems  to  be  a  matter 
of  course.  Many  accept  it  without  close, 
earnest  thought  or  very  mature  reflection. 
They  have  not  given  the  subject  any  special 
attention  ;  nor  could  they  assign  very  suc- 
cinct reasons  for  this  conviction,  should 
they  be  interrogated.  This  is  not  claiming 
that  they  could  not  render  any  reason  at 
all  why  they  believed  in  the  existence  of 
an  infinite  Being,  for  undoubtedly  all  men 


168  POSITIVE  THEOLOGY. 

who  admit  this  idea  can  assign  some  cause 
as  a  consideration  for  their  entertaining  it. 
It  is  nevertheless  certain  that  a  very  large 
proportion  of  those  who  readily  consent  to 
this  primary  truth  can  give  no  distinct  his- 
tory of  the  channels  through  which  they 
came  in  possession  of  it.  It  must  not, 
however,  be  inferred  from  this  that  the 
evidences  presenting  this  idea  to  the  un- 
derstanding lie  in  realms  so  remote  that 
but  few  have  power  to  summon  them  forth ; 
nor  is  it  to  be  concluded  that  they  are  so 
intricate  and  abstruse  that  only  the  stronger 
.  intellects  can  free  them  of  their  compli- 
cation and  comprehend  their  testimony. 
True,  many  of  the  witnesses  suggesting 
and  sustaining  this  fundamental  sentiment 
lie  far  from  the  ordinary  current  of  thought, 
and  long  mental  journeys  must  be  per- 
formed to  obtain  them.  Others  lie  deep 
below  the  surface,  and  require  months  and 
years  of  patient  labor  to  dig  them  up,  ar- 
range them,  and  take  down  their  testimony. 
But  others  still  are  all  around  us.  They 
are  within  reach  of  the  millions.  They 


POSITIVE    THEOLOGY.  169 

meet  us  at  every  step.  They  are  within 
us  and  without  us.  Their  voices  may  be 
heard  in  the  book  of  God,  in  nature,  and 
in  the  undying  wants  of  the  soul.  In  view 
of  all  this  the  question  may  be  asked,  Why, 
then,  can  not  all  give  a  reason  for  their 
admission  of  the  existence  of  the  Divine 
Being?  The  answer  appears  plain.  It  is 
because  they  do  vot  pause  long  and  think 
soberly  and  patiently  on  the  evidences  ever 
before  them.  They  acquiesce  in  this  great 
truth  without  any  distinct  conviction  of 
either  head  or  heart.  This  is  the  main  rea- 
son why  so  many  may  be  registered  among 
those  who  believe  that  God  is,  and  yet  can 
not  be  recorded  among  those  who  love  him 
with  the  whole  heart.  It  is  beyond  serious 
question,  in  my  judgment,  that  if  the  peo- 
ple, in  all  lands  of  civil  and  religious  lib- 
erty, would  hearken  thoughtfully  and  earn- 
estly to  the  evidences  the  omnipotent  One 
has  furnished  and  placed  within  their  reach 
of  his  existence,  the  purity  of  his  charac- 
ter, and  the  depth  and  impartiality  of  his 
love,  their  faith  in  him  would  be  so  strong 


170  POSITIVE  THEOLOGY. 

and  controlling  that,  in  return,  they  would 
give  him  their  supreme  affections.  On  this 
principle  may  we  understand  the  philoso- 
phy of  this  text :  "  We  love  him  because  - 
he  first  loved  us."  It  is  faith  in  him  that 
leads  to  the  apprehension  of  his  nature, 
which  ultimates  in  ardent  love  toward  him ; 
and  it  is  the  candid,  thoughtful,  and  cordial 
reception  of  the  testimony  he  has  given  of 
himself  that  results  in  this  kind  of  faith ; 
hence,  it  may  be  said,  that  love  toward  God 
is  the  consequence  of  belief  in  him — the 
kind  of  faith  that  has  just  been  described. 
There  is  between  it  and  simply  a  consent 
of  the  mind  that  God  is,  a  very  wide  differ- 
ence. The  one  leads  to  grateful,  earnest 
love  and  cheerful  obedience ;  the  other  has 
but  little  control,  if  any,  over  the  heart  or 
life.  And  yet  it  would  not  do  to  deny  to 
those  who  give  a  nominal  assent  to  this 
cardinal  truth  a  belief  in  an  all-wise  First 
Cause.  Such  an  allegation  they  would 
peremptorily  deny.  Hence  the  necessity 
of  this  third  element  in  the  formation  of 
Christian  character — a  supreme  love  for 


POSITIVE    THEOLOGY.  171 

the  beneficent  Creator.  This  is  the  high- 
est attainment  of  the  soul.  It  is  the  out- 
ward reaching  of  all  its  living  powers  after 
the  Infinite.  It  permits  nothing  to  inter- 
vene between  itself  and  Him  upon  whom 
it  is  fixed.  These  words  of  Jesus  are  the 
standard  of  its  love :  "  He  that  loveth  fa- 
ther or  mother  more  than  me  is  not  worthy 
of  me  ;  and  he  that  loveth  son  or  daughter 
more  than  me  is  not  worthy  of  me."  With- 
out this  whole-hearted  affection,  all  faith, 
though  it  "could  remove  mountains,"  is  of 
little  value,  and  all  religious  profession  and 
forms  are  but  as  "sounding  brass  or  tink- 
ling cymbals."  "  It  suffereth  long,  is  kind, 
rejoiceth  in  the  truth,  and  never  faileth." 
It  lies  in  the  foundation  of  all  true  great- 
ness of  soul,  and  is,  therefore,  an  element 
in  real  spiritual  life.  This  will  be  ques- 
tioned by  no  Christian  man ;  and,  hence, 
he  who  requires  it  as  an  essential  part  of 
the  character  of  him  whom  he  would  fel- 
lowship, can  not  righteously  be  charged 
with  sectarianism. 

4th.  A  fourth  element  indispensable  in 


172  POSITIVE  THEOLOGY. 

forming  a  Christian  character  is,  Christ  must 
be  accepted  as  the  Savior.  It  is  not  sufficient, 
if  we  are  to  hold  the  Scriptures  as  true,  to 
admit  that  Jesus  is  the  Son  of  God,  but  he 
must  be  received  as  the  gift  of  the  Father 
to  redeem  the  world.  Each  must  accept 
him  as  his  personal  Savior.  Christ  said, 
"  He  that  receiveth  me  receiveth  him  that 
sent  me."  This  is  true,  because  "God  sent 
not  his  Son  into  the  world  to  condemn  the 
world;  but  that  the  world  through  him 
might  be  saved ;"  and,  hence,  he  who  re- 
jects him  as  such,  or  even  neglects  to  hear 
diligently  his  teachings  and  to  follow  his 
example,  refuses  the  only  way  of  salvation 
of  which  we  have  any  knowledge  under 
the  reign  of  Christian  truth.  On  this  the 
testimony  of  revelation  is  special  and  di- 
rect. It  speaks  thus :  "  Neither  is  there 
salvation  in  any  other ;  for  there  is  none 
other  name  under  heaven  given  among 
men,  whereby  we  must  be  saved."  And 
Jesus  himself  says,  "And  whosoever  doth 
not  bear  his  cross  and  come  after  me  can 
not  be  my  disciple."    Again,  it  is  written 


POSITIVE  THEOLOGY.  173 

of  the  Son:  "And  being  made  perfect,  he 
became  the  author  of  eternal  salvation  unto 
all  them  that  obey  him."  No  principle 
can  be  more  clearly  sustained  than  that,  to 
secure  to  ourselves  such  a  character  as  God 
and  all  good  men  will  approve,  we  must 
receive  Christ  as  the  great  religious  Teacher 
and  only  Savior.  If  we  deny  him,  we  bear 
false  witness  against  the  truth ;  and  of  us  it 
may  justly  be  said,  "  Who  is  a  liar  but  he 
that  denieth  that  Jesus  is  the  Christ  ?"  In- 
deed, it  is  not  necessary  that  men  should 
deny  in  words  that  he  is  the  Anointed  of 
God,  to  cut  off  communion  with  the  Fount- 
ain of  light;  for  he  himself  says,  "Who- 
soever, therefore,  shall  be  ashamed  of  me 
and  of  my  words  in  this  adulterous  and  sin- 
ful generation,  of  him  also  shall  the  Son  of 
man  be  ashamed  when  he  cometh  in  the 
glory  of  his  Father  with  the  holy  angels." 

But  this  question  may  be  raised,  In  what 
manner,  or  in  what  state  of  mind,  is  Christ 
to  be  received  ?  I  reply,  that  he  is  to  be 
accepted  with  humble  penitence  toward 
God,  against  whom  sins  have  been  com- 


174  POSITIVE  THEOLOGY. 

nutted,  and  by  a  frank,  unfeigned  confes- 
sion of  Christ,  through  whose  name  alone 
pardon  is  given.  In  confirmation  of  this,  I 
need  only  refer  you  to  such  texts  as  the 
following :  "  The  word  is  nigh  thee,  even 
in  thy  mouth,  and  in  thy  heart :  that  is,  the 
word  of  faith,  which  we  preach;  that  if 
thou  shalt  confess  with  thy  mouth  the  Lord 
Jesus,  and  shalt  believe  in  thine  heart  that 
God  has  raised  him  from  the  dead,  thou 
shalt  be  saved.  For  with  the  heart  man 
believeth  unto  righteousness  ;  and  with  the 
mouth  confession  is  made  unto  salvation." 
Again,  Jesus  says:  "Whosoever,  therefore, 
shall  confess  me  before  men,  him  will  I 
confess  also  before  my  Father  which  is  in 
heaven."  These  quotations,  with  marked 
accuracy,  point  out  the  state  of  mind  and 
manner  in  which  Christ  is  to  be  received  ; 
and  to  all  such  "is  he  made  wisdom,  and 
righteousness,  and  sanctification,  and  re- 
demption." There  can  be  no  mistaking 
the  true  condition  of  spirit  in  which  men 
should  submit  to  the  reign  of  the  Messiah, 
if  the  word  of  God  is  permitted  to  speak, 


POSITIVE   THEOLOGY.  175 


and  if  its  directions  are  followed.  Should 
any  one,  however,  decline  accepting  Christ 
as  his  Savior  by  humble  penitence  and  con- 
fession, he  can  not  lay  claim  to  Christian 
character,  for  he  fails  in  one  of  its  essential 
parts.  In  this  all  religious  denominations 
will  concur.  How  much  soever  they  may 
differ  on  many  other  questions,  on  this  they 
are  a  unit.  Should  I,  or  you,  or  any  one, 
lay  down  as  a  condition  of  union  with  God, 
repentance,  toward  him,  and  faith  in,  and 
confession  of  the  Lord  Jesus  Christ,  it  would 
be  only  what  all  religious  associations  sanc- 
tion. This  position  can  not,  therefore,  be 
sectional,  unless  the  Bible  is  a  sectarian 
document.  It  follows  that  on  it,  as  a  single 
element  in  the  formation  of  a  Christian 
character,  no  Church  or  individual  member 
can  fairly  be  held  as  sectarian. 

I  have  been  thus -particular  in  present- 
ing what  I  regard  as  the  essential  constit- 
uents of  what  may  be  called  the  basis  of 
that  character  which  all  admit  is  the  only 
true  condition  of  fellowship.  It  has  been 
my  aim  to  introduce  such  elements  as  the 


176  POSITIVE  THEOLOGY. 


words  of  inspiration  clearly  set  forth,  and 
such  as  are  regarded  by  all  disciples  of 
Christ  as  indispensable.  How  far  I  have 
succeeded  in  this,  let  truth  determine.  Of 
one  thing  I  am  well  assured  :  that  not  one 
of  them  will  be  denied.  And  here  I  am 
willing  to  rest  this  part  of  the  subject,  de- 
siring to  add,  should  any  one  profess  faith 
in  and  love  toward  God,  and  faith  in  and 
an  acceptance  of  Christ  as  his  Savior  by 
humble  confession,  that  I  would  give  to 
him  as  a  Christian  the  hand  of  fellowship. 
This  meets  the  following  question :  Since 
Christian  character  is  the  condition  of  re- 
ligious brotherhood,  how  can  any  one  be 
received  into  fraternal  relation  who  has  not 
previously  secured  this  distinctive  quality  ? 
In  passing,  suffer  me  to  remark,  that  to  this 
legitimate  and — to  some — rather  difficult 
inquiry,  I  propose  replying  more  at  length 
in  the  close  of  this  letter. 

II.  The  second  point  involved  in  the  sub- 
ject is,  What  are  the  fruits  or  the  develop- 
ments of  Christian  character?  These  are 
to  be  determined  not  by  mere  conjecture,  but 


-  POSITIVE   THEOLOGY.  177 

by  definite  rule.  You  can  not  more  easily 
nor  certainly  ascertain  a  man's  moral  char- 
acter than  you  can  his  religious.  Respecting 
the  former  there  are  certain  specific  as  well 
as  general  obligations  which,  if  uniformly 
complied  with,  constitute  what  we  call  moral 
character.  And  so  it  is  respecting  the  lat- 
ter. As  the  one  has  its  standard  of  meas- 
urement accurately  graduated,  so  has  the 
other.  The  moral  law  of  life  is  the  test  in 
the  one  case,  and  the  law  of  the  kingdom 
of  Christ  is  in  the  other.  The  latter  in- 
cludes the  former  of  necessity ;  but  the 
former  may  not  include  the  latter  ;  hence, 
a  man  may  obey  the  one  and  thereby  build 
up  a  well-deserved  moral  reputation,  and. 
yet  not  submit  to  the  other,  and  therefore 
not  sustain  the  qualities  the  law  specifies. 
For  instance,  he  may  "do  unto  others  as 
he  would  they  should  do  unto  him,"  or  he 
may  "deal  justly  and  love  mercy,"  but  fail 
to  walk  humbly  with  God.  In  this  case, 
he  meets  the  obligations  he  is  under  to  his 
fellow-men;  but  neglects  the^rs^  and  higher 
duties  he  owes  to  his  Creator  and  Benefac- 
12 


178  POSITIVE   THEOLOGY.  * 

tor.  I  sav  first  and  higher  duties,  for  he 
who  loves  God  with  his  whole  heart  will 
•  love  his  neighbor  as  himself ;  and  in  both 
these  relations  the  sentiments  that  pervade 
the  soul  will  obtain  expression  ;  that  is, 
there  will  be  an  outward  manifestation  of 
his  love  for  the  Supreme  Being,  and  his 
love  for  man.  The  evidence  thus  given, 
taken  with  his  confession  of  faith  in  the 
Divine  goodness,  is  the  index  to  the  state 
of  the  heart ;  and  if  this  condition  of  the 
heart  harmonizes  with  the  properties  set  1 
forth  in  the  Scriptures,  he  is  entitled  to  be 
recognized  as  possessing  the  requisite  char- 
acter. But  I  desire  to  speak  more  defi- 
nitely of  the  developments  of  real  man- 
hood in  Christ. 

1st,  Firsts  there  ivill  he  a  cheerful  conform- 
ity of  life  to  the  duties  arising  from  a  recep- 
tion of  the  principles  I  have  submitted  as 
composing  the  elements  of  Christian  character. 
For  example  :  Belief  in  and  love  toward 
Grod  form  the  basis  of  reverence  and  devo- 
tion ;  for  faith  in  him,  which  rests  upon  the 
testimony  he  has  given  of  himself,  includes 


POSITIVE   THEOLOGY.  179 

an  apprehension,  of  more  or  less  distinct- 
ness, of  the  purity,  rectitude,  and  benevo- 
lence of  his  character ;  and  in  proportion 
as  faith  in  him  is  clear  and  liberal,  so  will 
be  the  conceptions  of  the  infinite  excellence 
of  his  nature ;  and  as  these  are  distinct  in 
the  mental  and  moral  consciousness,  so  will 
reverence  and  devotion  be  marked,  earnest, 
and  chaste.  If  the  soul  cherishes  no  living 
faith  in  the  Divine  Being ;  if  it  has  no 
love  toward  him,  then  will  reverence  and 
solemn  worship  be  wanting.  We  do  not 
expect  them  to  flow  from  such  a  state  of 
mind  no  more  than  we  look  for  a  corrupt 
tree  to  bring  forth  good  fruit.  And  as  in- 
excusable ignorance,  or  willful  perversity 
in  sin,  shuts  out  from  the  heart  the. true 
character  of  God,  so  will  all  feelings  of 
reverence  and  devotion  subside;  and  the 
life,  instead  of  being  conformed  to  the  laws 
of  righteousness,  will  be  widely  at  variance 
with  them.  But  of  him  who  professes 
faith  in  arid  love  for  our  Father  in  heaven, 
we  expect  humble  veneration  and  earnest 
worship,  as  much  as  we  look  for  an  uncor- 


180  POSITIVE  THEOLOGY. 

rupt  fountain  to  send  forth  pure  water.  He 
has  no  right  to  withhold  these  manifesta- 
tions of  confidence  and  affection  from  us, 
nor  from  the  world,  if  he  could.  True,  we 
do  not  claim  an  ostentatious  display  of 
sanctity — an  oyer  wrought  effort  in  devo- 
tion ;  but  certainly  we  have  every  good 
reason  to  look  for  an  unfeigned  expression 
of  these  elements  of  Christian  character.  - 
One  anciently  said :  "Show  me  thy  faith 
without  thy  works,  and  I  will  show  thee  my 
faith  by  my  works."  This  assuredly  is  a 
fair  proposition,  and  can  not  be  ingenuously 
declined.  Should  one  use  the  name  of  the 
Creator  profanely,  or  even  irreverently,  it 
is  conclusive  evidence  that  he  entertains 
no  living  faith  in  nor  reverence  for  him. 
There  is  no  harmony  between  God's  law, 
which  says,  "Thou  shalt  not  take  the  name 
of  the  Lord  thy  God  in  vain,"  and  this  ac- 
tion; and  there  could  be  no  hesitancy  in 
deciding  the  case.  Again :  should  any 
habitually  neglect  to  pay  homage  to  God, 
or  should  he  fulfill  this  duty  only  when  the 
circumstance  was  so  extraordinary  that  it 


POSITIVE    THEOLOGY.  181 

would  be  much  more  easily  kept  than  omii> 
ted,  it  would  be  proof  that  he  possessed 
but  little,  if  any,  real  love  toward  him. 
His  life  in  this  would  not  be  in  conformity 
to  the  law  which  says  :  "  Thou  shalt  wor- 
ship the  Lord  thy  God,  and  him  only  shalt 
thou  serve." 

As  further  illustrating  the  point,  that 
he  who  is  in  possession  of  the  elements  of 
Christian  character  will  comply  with  the 
duties  arising  from  them,  I  refer  you  to  the 
following,  namely:  Faith  in  Jesus  Christ 
as  the  Son  of  God,  and  the  reception  of 
him  as  the  Savior  by  penitence  and  confes- 
sion. When  one  acknowledges  faith  in 
the  Messiah,  and  professes  to- have  accepted 
him  as  his  Redeemer,  and  also  to  have  ob- 
tained pardon  of  sins  from  the  Father 
through  him,  we  expect  of  such  a  life  cor- 
responding to  this  new  and  holy  relation 
into  which  he  is  now  brought.  He  claims 
to  love  Christ  as  the  sent  of  God — the  great 
Teacher  and  Savior.  If  this  profession  of 
his  is  true,  we  shall  see  unmistakable  evi- 
dence of  it.    The  spirit  within  will  bear 


182 


POSITIVE  THEOLOGY. 


its  fruits  without.  The  latter  is  the  ex- 
j)ression  of  the  former.  Christ  says,  "If 
a  man  love  me  he  will  keep  my  words." 
He  then  adds:  "And  he  that  loveth  me 
not  keepeth  not  my  sayings."  Conformity 
of  life  to  the  inspired  law  is  the  clearest 
evidence  of  the  state  of  the  heart  toward 
God  and  his  Son  Jesus  Christ.  He  who 
keeps  it  not  is  declared,  by  the  testimony 
of  the  Messiah,  to  have  no  union  by  love 
with  him  ;  but  to  him  who  walks  in  it  there 
is  every  assurance  of  the  Divine  approval. 
To  this  the  following  texts  furnish  ample 
proof :  "  Hereby  do  we  know  that  we  know 
him,  if  we  keep  his  commandments.  He 
that  saith,  I  know  him,  and  keepeth  not 
his  commandments,  is  a  liar,  and  the  truth 
is  not  in  him.  But  whoso  keepeth  his 
word,  in  him  verily  is  the  love  of  God  per- 
fected; hereby  know  we  that  we  are  in  him. 
He  that  saith  he  abideth  in  him,  ought 
himself  also  to  walk  even  as  he  walked." 
In  this  testimony  these  points  are  affirmed 
with  great  distinctness:  (1.)  That  walking 
in  harmony  with  the  law  of  Christ,  induced 


POSITIVE   THEOLOGY.  183 

by  right  motives,  is  indubitable  evidence 
to  himself  and  to  others  that  he  is  in  him 
and  united  to  him.  (2.)  That  to  profess  to 
know  him  by  enjoying  his  love,  while  his 
teachings  are  disregarded,  is  unmixed  proof 
that  he  is  destitute  of  spiritual  life ;  that 
is,  his  profession  is  a  deception,  a  falsehood^ 
(3.)  That  he  who  claims  to  abide  in  Christ 
should  manifest  the  spirit  and  mind  that 
he  did.  In  perfect  agreement  with  this 
sentiment  is  this  text :  "  Now,  if  any  man 
have  not  the  spirit  of  Christ,  he  is  none  of 
his."  The  opposite  of  this  must  be  true, 
namely:  If  any  man  have  the  spirit  of 
Christ,  he  is  his.  And  it  is  equally  certain 
that  he  who  possesses  the  spirit  of  Jesus 
will  bear  its  fruits,  or,  in  other  words,  will 
walk  as  he  walked.  The  life  will  be  a  copy 
of  the  lore,  meekness,  gentleness,  truthful- 
ness, and  benevolence  of  the  Messiah's. 

2d.  This  leads  me  to  notice,  in  the  sec- 
ond place,  some  of  the  principal  traits-  of 
character  he  is  expected  to  manifest  who 
claims  to  be  a  disciple  of  Christ. 

(1.)  He  mast  be  truthful.   Not  only  is  he 


184 


POSITIVE  THEOLOGY. 


required  to  acknowledge  the  truth  as  it  is 
in  Jesus,  but  it  should  dwell  in  his  heart. 
His  love  for  it  should  be  so  strong  that  no 
consideration  could  induce  him  to  swerve 
from  it.  He  should  frankly  confess  it  be- 
fore men,  how  much  soever  this  might  sub- 
ject him  to  their  sneers,  persecutions,  and 
slights.  His  integrity  should  be  constant 
and  unwavering,  making  his  life  a  com- 
mentary upon  truth's  majesty  and  excel- 
lency. He  should  live  it  to  the  very  brim, 
both  by  word  and  by  deed,  compromising 
it  neither  for  selfish  ends  nor  for  party  pur- 
poses. With  all  these  he  must  heartily 
comply,  if  he  would  shape  his  life  after 
Christ's.  Should  he  fail  to  confess  the 
truth  and  to  maintain  it,  in  the  various 
relations  he  holds  in  religion,  society,  and 
commerce,  he  falls  short  of  following  him 
who  is  the  Truth,  and  on  whose  lips  deceit 
and  falsehood  were  never  found ;  and  fail- 
ing in  this,  he  is  deficient  in  one  of  the 
essential  developments  of  Christian  char- 
acter. 

(2.)  Meekness  is  another  fruit  of  the 


POSITIVE   THEOLOGY.  185 

Spirit,  which  he  who  is  a  disciple  of  the 
Messiah  must  bear.  This  was  a  marked 
trait  of  character  in  Christ.  He  said : 
"Learn  of  me,  for  I  am  meek  and  lowly 
in  heart."  It  shone  forth  in  his  reply  to 
the  Pharisees,  when  they  found  fault  with 
his  eating  with  publicans  and  sinners  ;  and 
also  in  his  compassion  toward  the  multi- 
tude, "because  they  fainted  and  were  scat- 
tered abroad  as  sheep  having  no  shepherd.', 
How  beautifully  it  is  expressed  in  his  for- 
bearance under  injuries  and  provocations, 
and  his  last  words  on  the  cross  :  "Father, 
forgive  them;  they  know  not  what  they 
do."  As  Christ  bore  this  fruit,  so  will 
those  who  possess  his  spirit.  Indeed,  there 
is  no  duty  in  Christian  life  more  frequently 
and  pointedly  enjoined  than  it.  From  the 
numerous  quotations  that  might  be  intro- 
duced, I  shall  select  the  following :  "Walk 
worthy  of  the  vocation  wherewith  ye  are 
called,  with  all  lowliness  and  meekness, 
with  long-suffering,  forbearing  one  another 
in  love."  "  Put  on,  therefore,  as  the  elect 
of  God,  *   *   *  humbleness  of  mind,  meek- 


186  POSITIVE  THEOLOGY. 

ness,  long-suffering."  "Put  them  in  mind 
*  *  *  to  be  no  brawlers,  but  gentle,  show- 
ing meekness  to  all  men."  "Who  is  a  wise 
man,  *  *  *  let  him  show  out  of  a  good 
conversation  his  works  with  meekness  of 
wisdom."  How  clearly  is  this  trait  of 
character  commended.  It  forms  one  of  the 
essential  characteristics  of  life  in  Christ 
Jesus.  Without  it  many  other  virtues  may 
be  marred,  and  their  strength  greatly  weak- 
ened. It  is  one  of  the  sweetest  and  most 
beautiful  graces  of  Christianity,  and  one 
which  wins  the  dearest  affections  of  the 
soul.  I  regard  it,  and,  therefore,  put  it 
down  as  one  of  the  developments  of  Chris- 
tian character,  holding  that  he  who  is  des- 
titute of  it  is  deficient  in  one  of  the  essen- 
tial features  of  true  spiritual  life. 

(3.)  Kindness  is  another  of  the  outward 
growths  of  genuine  discipleship.  This  is 
that  trait  of  character  which  delights  in 
laboring  for  the  happiness  of  others,  and 
which  aims  to  meet  cheerfully  their  reason- 
able wishes  by  alleviating,  as  far  as  possible, 
their  distresses,  assuaging  their  griefs,  en- 


POSITIVE    THEOLOGY.  187 


couraging  them  to  meet  life's  duties  and 
trials  with  brave  hearts,  and  which  vigilant- 
ly guards  against  giving  them  pain.  As  a 
fruit  of  a  regenerated  soul,  it  may  be  num- 
bered among  the  most  precious,  and  also 
may  be  regarded  as  one  of  the  manifesta- 
tions of  a  right  spirit  within.  As  an  essen- 
tiality to  Christian  character,  the  Scriptures 
are  full  and  clear  in  setting  it  forth.  It  is 
most  impressively  taught  in  the  parable  of 
the  good  Samaritan.  As  he  bends  over  his 
wounded  and  prostrate  fellow-man,  irre- 
spective of  nationality  and  regardless  of 
personal  danger,  relieving  his  distress,  how 
like  the  light  of  heaven  this  quality  of  the 
soul  shines  around  him.  Through  the  en- 
tire narrative  he  stands  the  very  embodi- 
ment of  compassion.  But  not  only  is  this 
virtue  enforced  by  parable,  but  also  by 
special  command.  Hence  it  is  written, 
"Be  ye  kindly  atfectioned  one  to  another 
with  brotherly  love."  "  Be  ye  kind  one  to 
another,  tender-hearted."  Add  to  "godli- 
ness, brotherly  kindness  ;  and  to  brotherly 
kindness,  charity."    Thus  plainly  speaks 


188  POSITIVE  THEOLOGY. 

the  word  of  inspiration  on  this  development 
of  spiritual  life  in  Christ.  I  hold  it  as  one 
of  the  unmistakable  proofs  of  union  with 
our  glorious  Teacher  and  Redeemer.  In  j 
its  absence,  I  should  regard  the  character 
as  seriously  wanting,  being  destitute  of  one 
of  its  indispensable  fruits  ;  and  should, 
therefore,  be  unwilling  to  recognize  such 
as  a  Christian  brother. 

(4.)  Faithfulness  is  another  witness  bear- 
ing strong  testimony  to  the  purity  and  up- 
rightness of  the  heart.  What  I  mean  by 
this  term  is  a  strict  adherence  to  the  duties 
of  life  in  all  its  righteous  relations,  domestic, 
social,  moral,  professional,  commercial,  and 
religious.  Faithfulness  in  the  more  imme- 
diate forms  of  religion,  such  as  belong  to 
public  worship,  is  not  enough.  Its  range 
is  much  greater  than  this.  It  is,  as  a  mani- 
festation of  Christian  character,  a  complete 
circle,  including  fidelity  to  trust  committed, 
to  pledges  made,  and  to  obligations  assumed 
or  borne,  both  human  and  Divine.  He 
who  follows  the  Savior  closely,  as  all  who 
profess  his  name  should,  will  be  loyal  to  all 


POSITIVE   THEOLOGY.  189 


duties.  True,  he  may  sometimes  fail  to 
meeivthe  claims  resting  upon  him.  This 
is  not  to  be  brought  into  the  account  when 
every  reasonable  effort  has  been  made. 
Still,  in  view  of  the  j)ossible  failure  of  ful- 
filling some  of  the  obligations  of  life,  I  am 
not  disposed  to  lower  the  standard  of  faith- 
fulness. I  record  it  as  one  of  the  essential 
fruits  of  real  manhood  in  Christ  Jesus ;  and 
he  who  expects  to  sustain  this  character, 
must  be  firm  and  constant  in  adhering  to 
his  allegiance  to  God  and  his  duties  to  his 
fellow-men. 

(5.)  As  another  grace  of  the  Spirit  which 
holds  an  eminent  place  in  the  formation  as 
well  as  the  maintenance  of  a  Christlike 
character,  I  may  mention  charity.  I  use 
this  term  in  its  deepest  and  highest  signifi- 
cation, including  the  most  reverent  love 
toward  God  and  Jesus  his  Son,  and  a  broad, 
generous  affection  toward  men.  But  espe- 
cially do  I  allude  to  it  in  its  exercise  toward 
the  latter,  as  I  have  already  numbered  it 
in  its  direction  toward  the  former  as  one  of 
the  elements  of  Christian  character.  It 


190 


POSITIVE  THEOLOGY. 


has  been  called  by  some,  "The  crowning 
grace  of  Christianity."  I  not  only  regard 
it  such,  but  also  hold  that  it  is  the  living 
force  in  the  heart,  sanctifying  every  act  of 
obedience.  It  commences  with  the  earliest 
growth  of  religious  life,  and  flows  with  it 
up  through  all  the  stages  of  its  develop- 
ment. Its  existence  in  the  soul  is  proven 
by  its  outward  fruits ;  and  in  no  part  of  the 
Divine  law  are  these  more  clearly  and  con- 
cisely laid  down  and  enforced  than  in  the 
thirteenth  chapter  of  1  Corinthians.  It  is 
said  that  "it  suffereth  long,  and  is  kind;  it 
envieth  not;"  it  is  not  rash ;  it  is  not  proud ; 
it  is  unassuming ;  it  is  not  avaricious  ;  it  is 
not  irritable,  nor  given  to  evil  surmisings ; 
it  takes  no  pleasure  in  iniquity,  but  rejoic- 
eth  in  the  truth ;  it  is  patient,  confiding, 
hopeful,  and  constant.  Here  are  fourteen 
distinct  directions — though  bearing  mutual 
relation — in  which  this  heavenly  power  ex- 
presses itself.  It  runs  through  and  beau- 
tifies the  entire  unfolding  and  maturity  of 
Christian  life.  When  it  is  wanting  in  the 
heart,  no  duty  can  be  performed  acceptably 


POSITIVE   THEOLOGY.  191 

before  God ;  but  its  presence  sanctifies  obe- 
dience. I  need,  however,  say  no  more  on 
this  as  a  development  of  Christian  charac- 
ter. It  is  a  question  of  such  plainness  that 
every  true  disciple  of  Jesus  will  admit'all 
that  I  have  claimed  for  it. 

I  propose,  now,  resting  the  answer  to  the 
question,  What  is  Christian  character  ?  and, 
in  doing  this,  I  shall  arrange  consecutively 
the  points  which  have  been  submitted. 
The  elements  of  spiritual  life  are  these: 
1st.  Faith  in  an  infinite,  all-wise,  and  be- 
neficent Creator.  2d.  Faith  in  Jesus  Christ 
as  the  Son  of  God,  the  Savior  of  the  world. 
3d.  The  heart  must  receive  and  nourish 
supreme  love  toward  the  infinite  Father. 
4th.  Christ  must  be  accepted  by  penitence 
and  confession  as  the  only  Savior.  Its 
developments  are  :  1st.  A  cheerful  comply 
ance  with  the  duties  arising  from  the  pre- 
ceding principles.  2d.  An  outward  mani- 
festation of  holy,  living  fruits,  as  these  : 
(1.)  Truthfulness.  (2.)  Meekness.  (3.) 
Kindness.  (4)  Faithfulness,  (o.)  Charity. 

Other  traits  of  character  might  have 


192  POSITIVE  THEOLOGY. 


been  introduced,  but  all  are  so  interwoven 
with  those  mentioned  that  they  do  not  need 
a  separate  consideration.  I  have,  with 
sufficient  definiteness,  I  think,  met  the 
question  raised  in  the  opening  of  this  let- 
ter. You  may  regard  the  features  rather 
sharply  drawn,  claiming  that  but  few  sus- 
tain all  these  characteristics.  I  am  quite 
sure,  if  the  Bible  is  to  be  the  authority, 
that  the  character  is  not  overdrawn.  And 
moreover,  I  am  equally  sure  that  there  are 
not  only  a  few,  but  very  many  who  fill 
all  its  outlines.  As  it  regards  the  foibles 
and  failings  of  the  weak  and  the  young 
in  Christian  experience,  every  good  man 
knows  how  to  make  extenuations  without 
compromising  moral  principle  and  purity. 
As  such  struggle  amid  sin,  temptations, 
trials,  and  discouragements,  up  toward  a 
higher  plain  of  spiritual  excellence,  all 
genuine  disciples  will  aid  them  by  their 
own  strong  arms  and  generous  hearts, 
while  ever  they  can  see  the  elements  of 
true  religious  character  unfolding  and  gath- 
ering strength. 


POSITIVE    THEOLOGY.  193 

I  shall  close  this  letter  by  referring  very 
briefly  to  another  question — to  which  allu- 
sion has  been  made — which  some  propound 
in  view  of  the  position  that  Christian  char- 
acter is  the  only  true  test  of  fellowship. 
It  is  this  :  Since  the  character  here  speci- 
fied is  -the  only  basis  of  fellowship,  and 
since  this  is  not  secured  in  an  hour  nor  a 
day,  but  is  the  outward  growth  of  an  in- 
ward life,  requiring  an  indefinite  length  of 
time  for  its  formation,  on  what  principle 
can  any  one  be  received  for  the  first  time 
into  the  fellowship  of  the  Church?  To 
this  I  reply:  I  should  act  in  the  premise 
precisely  as  I  would  in  the  purchase  of  a 
young  and  valuable  fruit  tree,  the  species 
of  which  I  had  no  means  of  my  own  to 
determine,  as  it  had  yet  borne  no  fruit. 
In  this  case,  I  should  accept  it  on  the  word 
of  the  nursery-man,  and  govern  myself 
accordingly.  I  am  willing  to  extend  the 
hand  of  Christian  brotherhood  to  any  one 
who  professes  faith  in  Christ,  and  accepts 
him  as  his  Savior.  I  receive  him  on  trust, 
but  with  confidence,  having  no  means  of 
 13  


194 


POSITIVE  THEOLOGY. 


determining  whether  the  elements  that  are 
essential  to  life  in  the  Messiah  lie  deep  in 
his  heart,  only  by  his  public  profession  of 
them.  I  accept  him  as  a  Christian  brother 
on  his  word.  But  my  fellowship  for  him 
in  the  future  depends  upon  the  development 
of  the  fruit  of  the  Spirit,  which  he,  as  well 
as  every  disciple  of  the  Lord,  is  expected 
to  bear;  therefore,  in  whomsoever  I  wit- 
ness this  growing  and  ripening,  to  all  such 
I  most  cheerfully  and  gladly  extend  the 
hand  of  fraternal  love.  Here  I  stand  upon 
the  important  and  interesting  question  of 
Christia  n  fello wsh  ip . 

Fraternally  yours. 


Letter  V. 


My  Dear  Sir  and  Brother: 

In  the  four  preceding  letters,  wnich  I 
have  had  the  pleasure  of  addressing  to 
you,  these  questions  have  been  discussed, 
namely:  1st.  The  Bible  alone  is  a  sufficient 
rule  for  religious  faith  and  practice.  2d. 
Christian  is  the  only  divinely  authorized 
name  by  which  the  followers  of  Christ 
should  be  known  or  called.  3d.  Christian 
character  is  the  only  true  test  of  Christian 
fellowship.  I  propose,  in  this,  submitting, 
as  a  fourth  reason  for  my  being  a  member 
of  the  Christian  Church,  the  simplicity , 
reasonableness,  and  truthfulness  of  the  senti- 
ments of  this  brotherhood  respecting  God 
the  Father  and  Christ  Jesus  the  Son.  The 
limits  I  have  set  to  myself  in  this  corre- 
spondence, will  not  permit  a  lengthened 
discussion  of  these  sentiments ;  and  yet  I 

(195) 


196  POSITIVE  THEOLOGY. 

shall  aim  to  be  sufficiently  thorough  to 
show  that  they  rest  upon  the  surest  foun- 
dation— Reason  and  Revelation ;  and,  when 
compared  with  those  enunciated  by  various 
creeds,  that  they  are  simple,  agreeing  with 
man's  common  sense  conception  of  the  in- 
finite Being  and  his  Son  Jesus  Christ  as 
revealed  in  the  inspired  word. 

I.  I  remark  first,  that  the  absolute  unity 
of  God,  as  a  proposition  of  religious  faith, 
is  cheerfully  accepted  and  maintained  by 
this  Church.  It  is  not  understood  by  the 
phrase  Unity  of  God  that  there  is  simply 
oneness  of  counsel  or  of  essence;  or  that 
there  is  no  confusion  in  the  purposes, 
plans,  and  executions  manifested  in  the 
course  of  nature ;  but  that  he  is  one  being, 
one  person ;  that  all  things,  animate  and 
inanimate,  are  subject  to  one  undivided 
mind,  one  omnipotent,  all-wise  Designer. 
This  doctrine,  it  is  maintained,  is  taught 
by  the  phenomena  of  the  natural  universe, 
and  by  the  express  declaration  of  revealed 
truth ;  hence,  these  two  sources  are  applied 
to  as  witnesses  in  its  proof. 


POSITIVE  THEOLOGY.  197 

The  argument  for  the  absolute  unity  of 
God  based  upon  the  manifestations  of  the 
natural  universe  may  be  thus  stated:  The 
demands  of  sound  philosophy  are  met  when  a 
sufficient  cause  is  presented  to  account  for  the 
effects  produced.  This  plain  axiom  is  the 
one  adopted  in  all  reasoning  from  effects 
to  causes  ;  and  whenever,  by  a  process  of 
clear  induction  from  effect,  an  adequate 
cause  to  account  for  it  is  reached,  there 
the  mind  rests;  and  to  push  the  inquiry 
beyond,  is  both  unnecessary  and  unphilo- 
sophical.  If  we  keep  this  axiom  in  view, 
and  trace  the  connections,  analogies,  adapt- 
ations, and  dependences  which  pervade 
the  numerous  parts  of  nature  and  unite 
them  into  one  sublime  whole,  we  shall  per- 
ceive that  it  is  opposed  to  sound  reason  to 
claim  more  gods  than  one,  or  more  than 
one  infinite  and  eternal  Person. 

For  illustration :  The  Being  who  is  capa- 
ble of  making  one  solitary  blade  of  grass, 
is  capable  of  producing  innumerable  blades. 
He  who  could  create  one  shrub,  could  also 
create  a  complete  tree  ;  and  he  who  could 


198  POSITIVE  THEOLOGY. 

produce  one  such,  could  produce  all  varie- 
ties. One  omnipotent  Being  could  accom- 
plish  all  these ;  hence,  the  supposition  that 
there  is  more  than  one  all-wise  Designer 
and  Creator  is  both  unnecessary  and  un- 
reasonable. If  we  look  closely  into  the 
nature  and  structure  of  the  numerous  spe- 
cies of  plants  that  grow  upon  the  surface 
of  our  globe,  we  shall  learn  that  they  are 
formed  after  one  general  model.  They  all 
have,  in  common,  bark  to  shield  them  ; 
they  all  have  roots,  stalks,  and  leaves  to 
carry  out  the  economy  of  life  in  themselves ; 
they  all  demand  similar  external  conditions, 
as  soil,  air,  light,  and  moisture,  for  their 
nourishment;  and  not  an  instance  is  known, 
among  all  the  variety  of  plants,  in  which 
there  is  not  a  complete  apparatus  for  the 
propagation  of  its  own  species.  Another 
remarkable  fact  is,  that  about  ninety-four 
per  cent,  of  all  vegetable  matter  is  com- 
posed of  four  simple  organic  elements ; 
viz. :  carbon,  oxygen,  hydrogen,  and  nitro- 
gen. That  all  these  designs  should  have 
been  originated  by  many  independent  or 


POSITIVE  THEOLOGY.  199 

dependent  deities  is  in  the  highest  degree 
incredible  and  absurd. 

The  same  mode  of  reasoning  wkich  we 
have  applied  to  the  vegetable  creation,  is 
equally  applicable  to  the  animal.  He  who 
could  create  one  man  with  all  his  phenom- 
ena of  physical  and  mental  life,  could  bring 
into  being  any  number;  he  who  could  cause 
the  delicate  clown  upon  the  beetle-fly's  wing, 
could  make  the  strong  pinions  of  the  eagle 
by  which  he  mounts  above  the  clouds ;  and 
he  who  could  form  the  smallest  insect,  en- 
dowing it  with  life  an"d  motion,  could  pro- 
duce the  most  gigantic  animal  with  all  its 
functions  of  existence.  And  it  will  be  ob- 
served that  the  various  tribes  of  animated 
creation,  whether  of  men,  birds,  quadru- 
peds, insects,  or  fishes,  exhibit,  in  carrying 
out  the  economy  of  life,  many  common  feat- 
ures. All  demand  air  and  food  ;  and  the 
contrivances  by  which  these  are  made  avail- 
able in  perpetuating  existence  have  strong 
points  of  resemblance.  The  air  must  be 
breathed,  and  the  food  must  be  eaten  and 
digested ;  and  to  secure  these,  every  ani- 


200  POSITIVE  THEOLOGY. 


mated  creature  is  furnished  with  the  neces- 
sary organs.  Now,f  these  facts,  taken  to- 
gether,* clearly  demonstrate  that  the  entire 
animal  creation  was  originated  by  one  in- 
telligent Mind. 

Again:  The  unity  of  the  First  Cause  of 
all  things  may  be  argued  from  the  adapta- 
tion of  the  several  parts  of  creation  to  each 
other. 

For  illustration :  The  atmosphere  which 
surrounds  our  aiobe  is  found  to  be  one  uni- 
form  substance,  being  wisely  suited  to  the 
support  of  both  animal  and  vegetable  life. 
But  that  the  air  may  send  its  vitalizing 
forces  through  the  system,  it  must  be 
breathed — taken  in ;  and  that  this  end  may 
be  secured  to  everything  having  life,  all 
are  provided  with  the  apparatus  precisely 
suited  to  obtain  the  supplies  essential  to  its 
nature.  To  the  animal  are  given  lungs  with 
the  muscular  action  necessary  to  respira- 
tion. And  how  perfectly  is  the  air  adapted 
to  this  delicate  organism;  and  there  is  an 
equal  fitness  in  it  for  receiving  and  using 
the  atmosphere  as  one  of  the  indispensable 


POSITIVE    THEOLOGY.  201 

agents  for  building  up  and  perpetuating 
existence.  It  is  no  less  remarkable  that 
in  the  vegetable  creation  as  well  as  the 
animal,  there  are  beautiful  and  wise  ar- 
rangements for  receiving  and  using,  the  air 
for  its  growth  and  life.  White  the  roots 
of  the  plant  are  imbibing  water,  which  is 
raised  into  the  tissues  of  the  stem,  dissolv- 
ing small  quantities  of  gum  which  had  been 
previously  deposited  there,  and  finally  pass- 
ing to  the  leaves,  the  leaves  themselves 
meanwhile  had  been  breathing — so  to  speak 
— carbonic  acid,  decomposing  it,  retaining 
the  carbon  and  sending  forth  pure  oxygen. 
It  is  a  curious  fact  as  well  as  a  wise  and 
beneficial  arrangement,  that  while  animals 
in  respiring  give  out  carbonic  acid,  thus 
vitiating  the  atmosphere,  and  rendering  it 
injurious  to  life,  vegetables  send  out  during 
the  day  oxygen,  which  in  a  great  measure 
supplies  that  consumed  by  man  and  beast, 
and  so  maintains  the  just  proportions  of 
the  elements  essential  to  a  healthful  and 
invigorating  atmosphere. 

As  further  illustrating  this  argument, 


202  POSITIVE  THEOLOGY. 

permit  me  to  refer  to  the  adaptation  of  light 
to  the  eye  and  of  the  eye  to  the  light. 
How  complete  is  the  structure  of  the  one 
to  receive  the  other,  by  which  myriads  of 
objects*are  made  visible.  The  eye,  in  its 
natural  condition,  suffers  no  pain  when  the 
light  falls  upon  it,  but  realizes  a  pleasure. 
Their  adaptation  to  each  other  is  so  perfect 
that  their  conjunction  produces  the  most 
exquisite  delight  and  beneficial  results.  I 
might  also  speak  of  the  essentiality  and 
fitness  of  light,  combined  with  other  agents, 
to  sustain  life  both  in  animals  and  plants  ; 
the  adaptation  of  the  ear  to  the  undula- 
tions of  the  atmosphere  to  produce  sound ; 
the  relations  which  the  numerous  tribes  of 
both  animate  and  inanimate  existence  sus- 
tain to  this  earth,  its  soils,  its  rivers,  its 
seas,  and  oceans ;  all  might  be  introduced 
in  proof  of  their  dependence  upon  and  fit- 
ness to  each  other.  But  my  limits  will 
allow  ontythe  preceding  indication  of  points 
and  facts. 

The  conclusion  I  would  draw  from  these 
and  similar  facts,  is  this :  When  a  whole 


POSITIVE  THEOLOGY. 


203 


is  composed  of  numerous  parts,  each  of 
which  is  a  distinct  organism,  as  the  eye 
and  the  light,  and  when  these  several 
parts  are  so  accurately  adjusted  to  each 
other  that  the  greatest  benefit  is  secured 
and  the  harmony  of  the  whole  produced, 
both  of  which  would  be  defeated  in  the 
absence  of  this  adjustment,  it  follows  that 
He  who  contrived  one  of  these  parts  must 
have  planned  the  others ;  for  it  is  reasonable 
to  suppose  that  one  and  the  same  mind  is 
employed  in  contriving  separate  things,  so 
adjusted  in  numerous  minute  particulars 
that  their  conjunction  accomplishes  a  given 
purpose,  and  it  is  unreasonable  to  suppose 
otherwise.  Hence,  He  who  created  the 
light,  formed  the  eye  for  the  reception  of 
that  light ;  He  who  created  the  atmosphere, 
composing  it  of  the  proportion  of  elements 
exactly  suited  to  life,  formed  the  lungs  of 
man  and  of  beast  and  the  leaves  of  the 
tree  and  the  plant  to  take  in  and  use  it  for 
their  o-rowth  and  maturity :  He  who  con- 
structed  the  ear,  adjusted  the  undulations 
of  the  air,  so  that  they,  by  falling  upon  it, 


204  POSITIVE  THEOLOGY. 


should  produce  a  given  result ;  and  He  who 
formed  the  tribes  of  animals,  with  their 
wants,  the  plants,  with  their  roots  piercing 
the  soil,  and  the  atmosphere  which  girdles 
our  globe,  created  the  seas  and  oceans  from 
which  vapors  are  raised  and  carried  by  the 
buoyant  and  elastic  air  over  the  earth,  and 
are  shed  down  in  showers  upon  the  thirsty 
hills  and  plains,  moistening  the  soil,  and 
giving  drink  to  man,  and  beast,  and  plant. 
It  is  evident  that  the  same  Mind  that  con- 
trived one  of  the  parts  of  creation  planned 
all.  From  the  dependence  and  adaptation 
of  these  numerous  parts,  in  so  many  minute 
particulars,  the  unity  of  the  First  Cause  of 
all  is  demonstrable. 

But  our  earth,  complete,  perfect,  and 
wonderful  as  it  is  in  itself,  is  only  a  part 
of  another  grand  and  sublime  system; 
and  from  the  unity  of  the  plan  which 
obtains  throughout  this  vast  universe  of 
worlds  the  unitv  of  the  Cause  is  clearlv  in- 
dicated.  The  sun  forms  the  center  of  our 
own  system  of  spheres,  and  sends  forth  to 
each  its  measure  of  light  and  heat ;  and  by 


POSITIVE    THEOLOGY.  205 

his  attraction  holds  them  in  iheir  mighty 
orbits  as  they  fly  onward  in  their  swift 
journey.  These  worlds  are  found  to  move 
from  age  to  age  with  the  same  regularity 
and  in  the  same  direction,  each  describing 
the  same  geometrical  figure,  namely,  the 
"  ellipse."  The  degree  of  the  velocity  of 
each  is  determined  by  the  same  rule.  All 
are  subject  to  the  regular  alternation  of  day 
and  night  and  to  the  "  vicissitudes  of  the 
seasons."  These  facts  furnish  indubitable 
evidence  that  the  same  omnipotent  Being 
who  created  the  earth  also  formed  the 
other  planets;  and  that  he  who" formed 
them  created  the  sun,  their  common  center, 
around  which  they  move  with  sublime 
grandeur  and  undisturbed  harmony.  Thus, 
by  examining,  with  all  the  aids  furnished 
by  man's  inventive  skill,  all  parts  of  crea- 
tion, from  the  smallest  up  to  the  greatest, 
and  marking  their  relations,  dependences, 
resemblances,  and  adaptations,  we  are  forced 
to  the  conclusion  that  they  are  all  the 
workmanship  of  one  infinite  Intelligence. 
But  suppose  it  should  be  urged  that  the 


206  POSITIVE  THEOLOGY. 

material  universe,  with  its  various  types  of 
life,  "may  have  been  planned  by  the  counsel 
and  co-operation"  of  a  plurality  of  Divine 
persons.  To  this  I  would  oppose  the  fol- 
lowing :  1st.  Either  all  these  persons  were 
limited  in  their  capacities ;  or  else,  2d.  One 
of  them  possessed  omnipotent  power  and 
wisdom.  Now,  if  the  former  be  assumed, 
this  question  must  be  met  and  answered  : 
Could  any  number  of  limited  beings  con- 
jointly plan  and  create  a  universe  of  such 
measureless  magnitude  and  of  such  infinite 
variety,  adaptation,  and  harmony  ?  Sound 
philosophy  must  answer  in  the  negative. 
Their  limited  capacities  would  ultimate  in 
confined  views  and  in  suggesting  opposite 
schemes,  the  accomplishment  of  which 
would  result  in  the  wildest  disorder.  But 
if  the  latter  be  accepted,  that  one  of  these 
Divine  persons  was  infinite  in  all  his  attri- 
butes, then  was  he  capable  of  planning  and 
executing  this  vast,  complex,  and  yet  har- 
monious universe ;  and,  therefore,  to  be- 
lieve in  or  claim  any  other  originating 
cause  is  opposed  to  the  axiom  on  which  I 


POSITIVE    THEOLOGY.  207 

set  out  in  this  argument,  namely:  that  the 
demands  of  reason  and  faith  are  fully  met 
when  a  sufficient  cause  to  account  for  the 
effect  is  attained.  Here  I  rest  the  argu- 
ment in  support  of  the  absolute  unity  of 
God  founded  upon  the  phenomenon  of  the 
sensible  creation. 

Let  us  now  examine  this  question  of 
faith  by  the  inspired  word.  The  testimony 
of  Divine  revelation  as  clearly  and  forcibly 
sustains  the  unity  of  the  infinite  Mind  as  is. 
possible  for  language  to  establish  any  prop- 
osition. And  without  its  plain  and  authori- 
tative teaching  it  is  probable  that  this 
grand  truth  would  have  remained  unknown 
to,  and  unappreciated  by  man,  notwith- 
standing its  proofs  lie  everywhere  in  the 
infinite  variety  and  harmony  of  the  natural 
universe.  On  almost  every  page  of  the 
inspired  volume  is  this  doctrine  written. 
It  shines  forth  in  that  record  with  incom- 
parable luster.  To  make  known,  confirm, 
and  diffuse  among  the  nations  of  the  earth 
this  truth,  and  from  this  lead  them  to 
worship  one  Divine  Being,  was  the  chief 


208  POSITIVE  THEOLOGY. 

purpose  to  be  accomplished  by  raising  up 
and  inspiring  the  "Hebrew  prophets,"  and 
by  the  working  that  grand  series  of  miracles 
connected  with  the  deliverance  of  the  chil- 
dren of  Israel  from  their  intolerable  bond- 
age. And  I  may  here  submit  that  one  of 
the  purposes  of  the  mission  of  Christ  was  to 
propagate  this  great  truth,  which  underlies 
the  whole  Christian  life,  among  the  nations 
of  the  earth. 

Permit  me  now  to  bring  forward  some 
of  the  testimony  of  inspiration  in  support 
of  the  absolute  unity  of  God — that  he  is 
one  being,  one  person.  Jehovah,  in  declar- 
ing himself  to  his  ancient  people,  said  : 
"  Hear,  0  Israel,  the  Lord  our  God  is  one 
Lord." — Deut.  vi:  4.  This  cardinal  doc- 
trine was  confirmed  by  the  Messiah  in  his 
reply  to  the  scribe,  who  asked:  "What  is 
the  first  commandment  ?" — Mark  xii :  29. 
"There  is  none  holy  as  the  Lord:  for  there 
is  none  beside  thee  :  neither  is  there  any 
rock  like  our  God."— 1  Sam.  ii :  -2.  "  For 
thou  art  great,  and  doest  wondrous  things ; 
thou  art  God  alone."  —  Psalm  lxxxvi;  10. 


POSITIVE  THEOLOGY. 


"  Xow  a  mediator  is  not  a  mediator  of  one; 
but  God  is  one." — Gal.  iii:  20.  "There  is 
one  body,  and  one  Spirit,  even  as  ye  are 
called  in  one  hope  of  your  calling ;  one 
Lord,  one  faith,  one  baptism,  one  God,  and 
Father  of  all,  who  is  above  all,  and  through 
all,  and  in  you  all.'' — Eph.  iv :  4-6.  "  Thou 
belie  vest  that  there  is  one  God;  thou  doest 
well:  the  devils  also  believe  and  tremble." 
— James  ii :  19.  "  There  is  one  God  and 
one  mediator  between  God  and  man,  the 
man  Christ  Jesus.'' — 1  Tim.  ii:  5.  "  We 
know  that  an  idol  is  nothing  in  the  world, 
and  that  there  is  none  other  God  but  one. 
For  though  there  be  that  are  called  gods, 
whether  in  heaven  or  in  earth,  (as  there 
are  gods  many  and  lords  many,)  but  to  us 
there  is  but  one  God,  the  Father,  of  whom 
are  all  things,  and  we  in  him;  and  one 
Lord  Jesus  Christ,  by  whom  are  all  things, 
and  we  by  him." — 1  Cor.  viii:  4-6.  With 
a  directness,  clearness,  and  strength  of  lan- 
guage unsurpassed,  these  texts,  with  scores 
of  others,  many  of  which  will  occur  to  the 
Bible  student,  affirm  that  the  unoriginated 
14 


210  POSITIVE  THEOLOGY. 

Cciuse  of  the  material  universe — "  the  Je- 
hovah of  the  Jews" — the  God  and  Father 
of  all — is  one  person,  one  being,  and  only 
one. 

To  this  great  doctrine,  Christ,  the  found- 
er of  the  Christian  faith,  as  well  as  the 
Redeemer  of  the  world,  and  his  inspired 
apostles,  bear  the  most  unequivocal  testi- 
mony. Their  uniform  teaching  on  this 
question  harmonizes  with  and  confirms  the 
record  of  Moses  and  the  prophets.  JNor 
can  their  language  convey  any  other  idea 
when  speaking,  of  Jehovah's  personality, 
without  wrenching  it  from  its  obvious  im- 
port. When  we  read  that  "there  is  one 
God,  and  there  is  none  other  but  he,"  the 
natural  conclusion  is,  that  he  who  is  thus 
spoken  of,  is  one  person,  unless  the  mind  is 
controlled  by  prejudice.  "  The  word  God 
does  not  signify  a  collection  of  persons  or 
a  council  of  intelligent  agents,"  but  simply 
denotes  one  mind,  one  intelligent  agent ; 
hence,  every  text  which  declares  that  there 
is  but  one  God,  or  that  God  is  one,  clearly 
teaches  that  there  is  but  one  person  in  the 


POSITIVE  THEOLOGY.  211 

godhead.  Therefore,  whatever  assumes  a 
plurality  of  persons  in  the  Divine  Being, 
affirms  a  sentiment  adverse  to  the  united 
testimony  of  these  witnesses. 

Another  class  of  texts  which  indicate  the 
strictest  unity  of  God,  is  that  in  which  verbs 
and  pronouns,  in  the  singular  number,  are 
used  respecting  him.  In  all  languages, 
these  are  almost  entirely  understood  to 
apply  to  one  person.  In  our  own  there  is 
no  mistaking  their  application  in  this  re- 
spect. Keeping  this  rule  in  view,  allow 
me  to  make  the  following  quotations.  In 
speaking  of  himself,  Jehovah  says :  "I 
am  the  Almighty  God.  Walk  before  me, 
and  be  thou  perfect;  and  I  will  make  my 
covenant  between  me  and  thee,"  etc. — 
Gen.  xvii :  1,  2.  In  speaking  to  Moses,  he 
says:  "I  am  that  I  am,"  etc. — Ex.  iii:  14. 
Again  :  ''And  I  appeared  unto  Abraham, 
unto  Isaac,  and  unto  Jacob,  by  the  name  of 
God  Almighty;  but  by  my  name  Jehovah 
was  I  not  known  to  them." — Ex.  vi:  3. 
"  I  form  the  light,  and  create  darkness ;  I 
make  peace,  and  create  evil.    I,  the  Lord, 


212 


POSITIVE  THEOLOGY. 


do  all  these  things." — Isa.  xlv:  7.  "Now 
will  I  arise,  saith  the  Lord ;  now  will  I  be 
exalted  ;  now  will  I  lift  up  myself." — Isa. 
xxxiii :  10.    The  idea  impressed  upon  the 
mind,  and  constantly  kept  before  it,  by  such 
language  is,  that  J  ehovah  is  absolutely  one 
being — one  person.    JNTot  only  does  the  infi- 
nite One,  when  speaking  of  himself,  use 
invariably  the  singular  pronoun — except  in 
four  instances,  (Gen.  i :  26;  iii:  22;  xi:  7; 
Isa.  vi :   8,)  which  are  easily  made  to 
harmonize  with  the  texts  which  speak  of 
him  as  one  person ;  but  when  addressed  is 
always  mentioned  in  that  form  of  speech. 
To  this  there  is  not  a  solitary  exception  in 
the  Book  of  Revelation.    I  here  give  a  few 
examples,  which  will  afford  a  brief  view  of 
the  manner  in  which  the  devout  of  olden 
times  addressed  the  Jehovah  of  the  Bible. 
"  But  will  God  indeed  dwell  on  the  earth? 
behold,  the  heaven  of  heavens  can  not  con- 
tain thee,"  etc. — 1  Kings  viii :  27.  Com- 
pare 2  Chronicles  ii:  6.    "Blessed  be  thou, 
Jehovah,  God  of  Israel  our  father,  forever 
and  ever.    Thine,  0  Lord,  is  the  greatness, 


POSITIVE    THEOLOGY.  213 

and  the  power,  *  *  *  *  thine  is  the 
kingdom,  0  Lord,  and  thou 'art  exalted  as 
head  above  all.  Both  riches  and  honor 
come  of  thee,  and  thou  reignest  over  all ; 
and  in  thine  hand  is  power  and  might ;  and 
in  thine  hand  it  is  to  make  great,  and  to 
give  strength  unto  all." — 1  Chron.  xxix: 
10-12.  "I  will  be  glad,  and  rejoice  in 
thee ;  I  will  sing  praise  to  thy  name,  0 
thou  Most  High."— Psalm  ix:  2.  "With 
the  merciful,  thou  wilt  show  thyself  merci- 
ful ;  with  an  upright  man,  thou  wilt  show 
'  thyself  upright," — Psalm  xviii :  25  ;  also 
verses  26,  27,  28,  29.  "Whither  shall  I 
go  from  thy  Spirit  ?  or  whither  shall  I  flee 
from  thy  presence  ?  If  I  ascend  up  into 
heaven,  thou  art  there ;  if  I  make  my  bed 
in  hell,  behold,  thou  art  there.  If  I  take 
the  wings  of  the  morning,  and  dwell  in  the 
uttermost  parts  of  the  sea ;  even  there  shall 
thy  hand  lead  me,  and  thy  right  hand  shall 
hold  me."— Psalm  cxxxix  :  7-14.  "  These 
words  spake  Jesus,  and  lifted  up  his  eyes 
to  heaven,  and  said,  Father,  the  hour  is 
come ;  glorify  thy  Son,  that  thy  Son  also 


214 


POSITIVE  THEOLOGY. 


may  glorify  thee :  as  thou  hast  given  him 
power  over  ail  flesh,  that  he  should  give 
eternal  life  to  as  many  as  thou  hast  given 
him.  And  this  is  life  eternal,  that  they 
might  know  thee  the  only  true  God,  and 
Jesus  Christ  whom  thou  hast  sent." — John 
xvii :  1-3.  Indeed,  in  the  beautiful,  lov- 
ing, and  earnest  prayer  of  Christ,  forming 
the  chapter  of  which  the  last  quotation  is 
a  part,  he  uses  the  singular  pronoun,  apply- 
ing it  to  the  Father  no  less  than  fifty-tivo 
times.  I  might  add  largely  to  the  texts 
already  introduced,  which  connect  the  name 
of  God  with  pronouns  in  the  singular.  The 
number  might  be  increased  indefinitely,  as 
nearly  every  page  of  the  inspired  word  is 
replete  with  texts  that  teach  with  unsur- 
passed clearness  the  simple  and  yet  sub- 
lime doctrine  that  God  is  one. 

It  may  be  proper  that  I  mention  a  few 
texts  as  examples  of  a  numerous  class, 
which  declare,  in  the  most  unqualified  man- 
ner, that  Jehovah,  who  is  one  person,  is 
the  God  and  Father  of  our  Lord  Jesus 
Christ.     This  is  the  testimony  they  fur- 


POSITIVE   THEOLOGY.  215 

nish :  "  Blessed  be  the  God  and  Father  of 
our  Lord  Jesus  Christ,  which,  according  to 
his  abundant  mercy,  hath  begotten  us  again 
unto  a  lively  hope,"  etc. — 1  Peter  i:  3. 
"  Blessed  be  God,  even  the  Father  of  our 
Lord  Jesus  Christ,  the  Father  of  mercies, 
and  the  God  of  all  comfort." — 2  Cor.  i :  3. 
"  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us 
with  all  spiritual  blessings  in  heavenly 
places  in  Christ."— Eph.  i:  3.  "  That  the 
God  of  our  Lord  Jesus  Christ,  the  Father 
of  glory,  may  give  unto  you  the  spirit  of 
wisdom,"  etc. — Eph.  i:  17.  To  these  texts 
might  be  added  more  than  one  hundred 
which  teach  with  great  plainness  that  the 
uncreated  Cause  of  all  things  is  the  Father 
of  our  Lord  Jesus  Christ,  and  also  of  all 
mankind.  I  can  not  well  get  the  consent 
of  my  mind  to  decline  quoting  the  follow- 
ing passages,  which  show  the  relation  of 
the  Father  and  the  Son:  "But  I  would 
have  you  know,  that  the  head  of  every 
man  is  Christ ;  and  the  head  of  the  woman 
is  the  man;  and  the  head  of  Christ  is 


216  POSITIVE  THEOLOGY. 

God."— 1  Cor.  xi:  3.  "Whether  Paul,  or 
Apollos,  *  *  *  all  are  yours;  and 
ye  are  Christ's;  and  Christ  is  God's." — 
1  Cor.  iii :  23,  24. 

The  texts  I  have  brought  forward  (and 
the  number  might  be  swelled  to  many 
hundred,  on  this  question  now  before  us) 
are  so  plain  that  comment  is  unnecessary. 
From  their  testimony,  the  following  points 
are  clearly  deducible :  1st.  That  there  is 
one  uncreated  Cause  of  all  things.  2d. 
That  this  Cause  of  all  things  is  an  intelli- 
gent mind  or  agent.  3d.  That  this  intel- 
ligent mind  is  He  whom  we  call  Jehovah, 
eternal,  omnipotent,  omniscient,  and  omni- 
present. 4th.  That  this  Jehovah  is  one 
being — one  person,  oth.  That  he  is  the 
God  and  Father  of  our  Lord  Jesus  Christ. 
6th.  That  he  is  distinct  in  personality  or 
being  from  the  Son,  since  he  is  declared  to 
be  the  "head  of  Christ,"  as  Christ  is  the 
head  of  the  man.  My  opinion  is,  that  no 
one  can  look  with  an  unbiased  mind  at  the 
overwhelming  evidence  the  Bible  furnishes 
on  this  subject,  and  come  to  any  other  con- 


POSITIVE   THEOLOGY.  217 

elusion  than  that  the  unoriginated  Creator 
of  the  universe,  the  Jehovah  of  the  Jews, 
the  God  and  Father  of  Christ  the  Son,  is 
a  unit — absolutely  one  being — one  person.  If 
this  doctrine  be  true,  and,  as  far  as  I  know, 
it  is  denied  by  no  Christian  man,  then  the 
affirmation  of  a  plurality  of  persons  in 
Jehovah  must  be  incorrect,  untrue.  Be- 
lieving the  former,  I  reject  the  latter:  re- 
ceiving and  maintaining  the  strict  unity  of 
the  Divine  Mind. 

II.  I  remark,  secondly,  that  the  proposi- 
tion, Jesus  Christ  is  the  only  begotten  Son  of 
God,  is  accepted  and  believed  by  the  Chris- 
tian Church  as  Divine  truth,  fully  sustained 
by  the  word  of  inspiration.  The  charge 
not  unfrequently  alleged  against  us  that 
we  regard  Christ  as  a  mere  man,  somewhat 
superior  to  the  prophets  or  to  Moses,  is 
without  foundation  in  fact.  We  hold  him 
not  only  to  be  superior  to  men,  but  to 
angels  also,  both  in  nature  and  character. 
We  believe  in  him,  and  preach  him  as  a 
complete  Savior  and  Redeemer.  In  this 
sentiment  lies  the  very  pith  of  the  follow- 


218  POSITIVE  THEOLOGY. 

ing  words  of  Jesus  :x  "  He  that  believeth  on 
the  Son  hath  everlasting  life."  JNow  every 
soul  that  believes  that  Jesus  Christ  is  the 
Son  of  God,  and  receives  him  as  such  with 
humbleness  of  heart,  to  him  he  is  an  all- 
sufficient  Savior.  If  he  accepts  reverently 
and  with  all  the  strength  of  his  spiritual 
nature,  the  teachings  of  the  Scriptures  on 
this  question  of  religious  faith,  his  belief  is 
well  founded,  though  he  may  reject  every 
human  creed  that  has  been  constructed 
since  the  days  of  Constantine  till  now. 

I  propose  briefly  asking  attention  to  the 
light  in  which  the  New  Testament  presents 
Christ  to  the  human  family.  If  we  look 
at  him  from  this  stand-point,  uninfluenced 
by  preconceived  opinions,  we  shall  very 
likely  obtain  correct  ideas  respecting  him. 

1st.  The  Scriptures  present  him  to  the  world 
as  God's  Son,  his  own  Son,  his  dear  Son,  his 
only  begotten  Son,  his  beloved  Son.  Jesus 
says,  in  repelling  a  false  accusation  alleged 
by  his  enemies  against  him:  "Say  ye  of 
him  whom  the  Father  hath  sanctified  and 
sent  into  the  world,  Thou  blasphemestj  be- 


POSITIVE   THEOLOGY.  219 


cause  I  said,  I  am  the  Son  of  God." — John  x: 
36.  John  the  Baptist,  in  announcing  Christ 
to  his  countrymen,  says :  "And  I  saw  and 
bear  record  that  this  is  the  Son  of  God." — 
John  i :  34.  "For  God  sent  not  his  Son  into 
the  world  to  condemn  the  world;  but  that 
the  world  through  him  might  be  saved." — 
John  iii:  17.  Martha,  in  reply  to  the  con- 
soling words  of  the  Savior  respecting  the 
death  of  her  brother,  said:  "Yea,  Lord;  I 
believe  that  thou  art  the  Christ,  the  Son  of 
God,  which  should  come  into  the  world." — 
John  xi:  27.  Luke,  in  his  history  of  apos- 
tolic labor,  in  speaking  of  Paul's  first  work 
in  the  ministry,  writes:  "And  straightway 
he  preached  Christ  in  the  synagogues,  that 
he  is  the  Son  of  God." — Acts  ix:  20.  In 
answer  to  this  question,  "Whom  say  ye 
that  I  am?"  which  the  Lord  propounded 
to  his  apostles,  Peter  replied :  "  Thou  art 
the  Christ,  the  Son  of  the  living  God." 
The  Savior  promptly,  and  in  the  strongest 
language,  approved  the  sentiment  of  his 
servant:  "Blessed  art  thou,  Simon  Bar- 
jona:  for  flesh  and  blood  hath  not  revealed 


220 


POSITIVE  THEOLOGY. 


this  unto  thee,  but  my  Father  which  is  in 
heaven." — Matt  xvi:  16,  17.  "No  man 
hath  seen  God  at  any  time :  the  only  be- 
gotten Son,  which  is  in  the  bosom  of  the 
Father,  he  hath  declared  him'' — John  i :  18. 
"  For  God  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  be- 
lieveth  in  him,  should  not  perish,  but  have 
eternal  life.  He  that  believeth  on  the 
Son,  is  not  condemned:  but  he  that  believ- 
eth not,  is  condemned  already,  because  he 
hath  not  believed  in  the  name  of  the  only 
begotten  Son  of  God.*' — John  Hi:  16-18. 
"  In  this  was  manifested  the  love  of  God 
toward  us,  because  that  God  sent  his  only 
begotten  Son  into  the  world,  that  we  might 
live  through  him." — 1  John  iv :  9.  On  two 
memorable  occasions,  the  infinite  Father 
acknowledged,  by  word,  Christ  to  be  his 
beloved  Son.  The  first  of  these  was  at  his 
baptism,  and  is  thus  recorded  by  Matthew : 
"And  Jesus,  when  he  was  baptized,  went 
up  straightway  out  of  the  water :  and  lo, 
the  heavens  were  opened  unto  him,  and  he 
saw  the  Spirit  of  God  descending  like  a 


POSITIVE   THEOLOGY.  221 

dove,  and  lighting  upon  him :  and  lo,  a 
voice  from  heaven,  saying,  This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased." — ■ 
Matt,  iii:  16,  17.  Compare  Mark  i :  10, 11, 
and  Luke  iii:  21,  22.  The  second  of  these 
occasions  was  in  a  mountain,  and  in  the 
presence  of  three  of  his  apostles,  and  is 
thus  stated  by  his  biographers:  "While 
he  yet  spake,  behold,  a  bright  cloud  over- 
shadowed them  :  and  behold,  a  voice  out 
of  the  cloud,  which  said,  This  is  my  be- 
loved Son,  in  whom  I  am  well  pleased: 
hear  ye  him." — Matt,  xvii ;  5.  Compare 
Markix:  7;  Lukeix:  35,  and  1  Peter  i:  17. 
This  catalogue  of  texts,  proving  that  Christ 
is  the  Son  of  God,  his  own  Son,  his  beloved 
and  only  begotten  Son,  might  be  largely 
increased,  as  every  student  of  the  Scrip- 
tures is  fully  aware ;  but  those  already  in- 
troduced are  entirely  sufficient.  Indeed,  it 
could  not  be  more  clearly  set  forth,  and 
demonstrated  by  the  concurrence  of  a  thou- 
sand texts  than  by  those  quoted.  It  would 
be  impossible  to  produce  more  powerful 
testimony  than  they  afford.  Language 


222 


POSITIVE  THEOLOGY. 


could  not  convey  it  with  greater  distinct- 
ness. It  is  proved  by  the  conjoined  evi- 
dence of  John  the  Baj^tist;  of  the  evangel- 
ists, Matthew,  Mark,  Luke-,  and  John ;  of 
the  apostles,  Peter  and  Paul ;  of  Christ 
himself,  and  of  the  Father.  What  an 
array  of  witnesses !  The  testimony  they 
give  is  plain,  forcible,  unambiguous,  direct, 
and  conclusive. 

It  may  be  well  to  refer  for  a  moment  to 
this  question  which  some  may  raise,  name- 
ly :  What* does  the  phrase,  Only  begotten  Son 
of  G-od,  signify  ?  The  terms  "  Son  of  God, 
beloved  Son,  His  dear  Son,  His  only  be- 
gotten Son,"  are  personal  appellatives,  and 
are  used  to  express  the  personal  relation 
of  Christ  to  Jehovah  the  Father.  Herein 
they  differ  from  the  term  Messiah,  which 
is  an  official  title.  The  former  point  out 
the  natural  relation  of  the  Son  to  the 
Father ;  the  latter  marks  the  official  rela- 
tion of  the  Son  to  men.  Hence,  I  do  not 
regard  the  miraculous  conception  of  Christ, 
nor  his  resurrection  from  the  dead,  as  the 
ground  of  his  Sonship.     It  rests  upon  a 


POSITIVE  THEOLOGY.  223 

higher  foundation  than  either  of  these. 
The  Divine  relation  he  sustains  to  God  the 
Father,  as  the  only  begotten,  full  of  grace 
and  truth,  is  the  basis  of  his  Sonship.  His 
miraculous  conception  and  birth  were  the 
medium  through  which  the  Son  should  be 
made  manifest  to  the  world  and  become 
its  Redeemer;  his  resurrection  was  the 
completion  of  the  work  of  redemption  and 
the  vindication  of  him  as  the  sent  of  God, 
the  Savior  of  the  world.  Hence,  the  apos- 
tle says  :  "  Who  was  made  of  the  seed  of 
David  according  to  the  flesh,  and  declared 
to  be  the  Son  of  God  with  power,  according 
to  the  spirit  of  holiness,  by  the  resurrection 
from  the  dead."  Angels  are  called  sons 
of  God;  and  Aclam  is  called  the  son  of 
God ;  and  so  are  Christians  called  the  sons 
of  God ;  but  Christ  is  called  His  beloved 
Son,  His  dear  Son,  His  only  begotten  Son ; 
and  it  is  declared  that  "He  hath  by  in- 
heritance obtained  a  more  excellent  name 
than  the  angels ;"  all  of  which  clearly  in-  ■ 
dicate  that  he  is  in  nature  and  in  character 
superior  to  men  or  angels. 


224  POSITIVE  THEOLOGY. 

2d.  Christ  is  presented  as  having  been 
commissioned  by  his  Father  to  redeem  the 
world ;  and  also,  as  accomplishing  this 
work  by  the  authority  and  power  of  Jeho- 
vah. On  this  point  the  Scriptures  are  full 
and  specific  in  their  testimony.  A  few 
texts  as  examples  must  suffice  :  "  We  have 
seen  and  do  testify  that  the  Father  sent 
the  Son  to  be  the  Savior  of  the  world." — 
1  John  iv:  14.  "  For  I  proceeded  forth 
and  came  from  God ;  neither  came  I  of 
myself,  but  he  sent  me." — John  viii :  42. 
Jesus  says,  while  praying  to  his  Father  for 
his  apostles :  "As  thou  hast  sent  me  into 
the  world,  even  so  have  I  also  sent  them* 
into  the  world." — John  xvii :  18.  "Jesus 
saith  unto  them,  My  meat  is  to  do  the  will 
of  him  that  sent  me,  and  to  finish  his 
work."— John  iv:  34.  "That  all  men 
should  honor  the  Son  even  as  they  honor 
the  Father.  He  that  honoreth  not  the  Son 
honoreth  not  the  Father  which  sent  him. 
Verily,  verily,  I  say  unto  you,  He  that 
heareth  my  word,  and  believeth  on  him 
that  sent  me,"  etc.    "  But  I  have  greater 


POSITIVE   THEOLOGY.  225 

witness  than  that  of  John ;  for  the  works 
which  the  Father  hath  given  me  to  finish, 
the  same  works  that  I  do,  bear  witness  of 
me,  that  the  Father  hath  sent  me.  And 
the  Father  himself,  which  hath  sent  me, 
hath  borne  witness  of  me." — John  v :  23, 
24,  36,  37.  "Jesus  answered  and  said 
unto  them :  This  is  the  work  of  God,  that 
ye  believe  on  him  whom  he  hath  sent. 
For  I  came  down  from  heaven,  not  to  do 
mine  own  will,  but  the  will  of  him  that 
sent  me.  And  this  is  the  Father's  will 
that  sent  me,"  etc.  "As  the  living  Father 
hath  sent  me,  and  I  live  by  the  Father ; 
so  he  that  eateth  me  shall  live  by  me." — 
John  vi:  29,  38,  39,  57.  In  these  quota- 
tions it  is  affirmed  without  any  qualifica- 
tion, that  Jesus  Christ  is  the  commissioned 
or  sent  of  God. 

The  Son,  in  vindicating  himself  against 
false  allegations  respecting  the  authority 
under  which  he  acted  and  the  power  by 
which  he  carried  forward  the  work  of  his 
mission,  says,  in  reply  to  the  query  of  the 
Jews  how  he  knew  letters,  as  he  had  never 
 _1S_  


226  POSITIVE  THEOLOGY. 


learned :  "  My  doctrine  is  not  mine,  but  his 
that  sent  me.  If  an}'  man  will  do  his  will, 
he  shall  know  of  the  doctrine,  whether  it 
be  of  God,  or  whether  I  speak  of  myself." — 
Johnvii:  15-17.  Again,  he  declares:  "I 
can  of  mine  own  self  do  nothing ;  as  I  hear 
I  judge;  and  my  judgment  is  just;  because 
I  seek  not  mine  own  will,  but  the  will  of 
the  Father  which  sent  me." — John  v  :  30. 
"  For  I  have  not  spoken  of  myself ;  but  the 
Father  which  sent  me,  he  gave  me  com- 
mandment what  I  should  say,  and  what  I 
should  speak.  And  I  know  that  his  com- 
mandment is  life  everlasting :  whatsoever 
I  speak  therefore,  even  as  the  Father  said 
unto  me,  so  I  speak." — John  xii:  49,  50. 
"All  things  are  delivered  unto  me  of  my 
Father ;  and  no  man  knoweth  the  Son  but 
the  Father,"  etc.— Matt,  xi :  27.  "The 
Father  loveth  the  Son  and  hath  given  all 
things  into  his  hand."  —  John  hi:  35. 
"Jesus  knowing  that  the  Father  had  given 
all  things  into  his  hands,  and  that  he  was 
come  from  God  and  went  to  God." — John 
xiii :  3.    "  And  Jesus  came  and  spake  unto 


POSITIVE  THEOLOGY. 


227 


them,  saving:  All  power  is  given  unto  me 
in  heaven  and  in  earth." — Matt,  xxviii:  18. 
As  the  Son  received  his  authority  and 
power  from  the  Father  to  perfect  the  plan 
of  salvation,  and  also  to  administer  the 
affairs  of  the  kingdom  of  grace,  so  will 
he  when  the  last  enemy  is  destroyed  de- 
liver up  what  he  now  holds,  as  declared 
in  the  last  quotation,  by  the .  gift  of  the 
Father. 

To  this  the  inspired  penman  bears  the  fol- 
lowing testimony :  "  Then  cometh  the  end, 
when  he  shall  have  delivered  up  the  king- 
dom to  God,  even  the  Father;  when  he 
shall  have  put  clown  all  rule,  and  all  au- 
thority, and  power.  For  he  must  reign, 
till  he  hath  put  all  enemies  under  his  feet. 
The  last  enemy  that  shall  be  destroyed  is 
death.  For  he  hath  put  all  things  under 
his  feet.  But  when  he  saith  all  things 
are  put  under  him,  it  is  manifest  that  he  is 
excepted  which,  did  put  all  things  under 
.  him.  And  when  all  things  shall  be  sub- 
dued unto  him,  then  shall  the  Son  also 
himself  be  subject  unto  him  that  put  all 

g  


228  POSITIVE  THEOLOGY. 

things  under  him,  that  God  may  be  all  in 
all."— 1  Cor.  xv :  24-28. 

Many  claim  that  the  texts,  such  as  I 
have  quoted,  which  speak  of  Christ's  re- 
ceiving power  and  authority  of  God  the 
Father  to  work  miracles,  publish  the  Di- 
vine will  and  finish  the  scheme  of  redemp- 
tion, allude  to  his  human  nature,  and  to 
this  they  refer  all  such  Scripture.  To  this 
I  oppose  the  following  reasons  :  1st.  It 
would  reduce  the  Son  of  God  to  mere  hu- 
manity; for  to  him,  the  Son,  was  this 
power  given.  2d.  All  power  in  heaven 
and  in  earth,  appertaining  to  man's  eternal 
salvation,  would  be  committed  into  the 
hands  of  human  nature  simply.  3d.  Our 
Redeemer  and  Savior  would  be  merely  a 
human  being.  4th.  The  Mediator  of  the 
new  covenant  would  be  humanity  only. 
These,  to  my  mind,  are  serious  objections 
to  referring  these  and  similar  texts  to 
"Christ  as  man."  Nor  will  it  obviate 
these  difficulties  by  claiming  that  in  con- 
nection with  this  human  nature  of  Christ 
there  was  a  Divine  nature,  which  was  the 


POSITIVE   THEOLOGY.  229 

infinite  Jehovah ;  for  the  terms  Son  of  God, 
Only  begotten  Son,  Beloved  Son,  etc.,  as 
well  as  the  declarations :  "I  can  of  mine 
own  self  do  nothing ;"  "All  power  in  heaven 
and  in  earth  is  given  into  my  hands,"  are 
applicable  either  to  Christ's  "human  na- 
ture "  only,  or  to  both  his  human  and 
Divine  nature.  If  the  former  be  assumed, 
then  the  four  objections  already  submitted 
must  be  met ;  but  if  the  latter  be  claimed, 
then,  since  the  terms  Son  of  God,  Only 
begotten  Son,  etc.,  and  the  declarations: 
"  All  power  in  heaven  and  in  earth  is  given 
into  my  hands ;"  "I  can  of  mine  own  self  do 
nothing,"  etc.,  are  applied  to  both  tlie 
human  and  Divine  nature  of  Christ ;  and 
since  this  Divine  nature,  agreeably  to  the 
preceding  hypothesis,  is  the  eternal  Jeho- 
vah, it  follows  that  the  omnipotent  Being 
is  a  Son  —  an  only  begotten  Son.  And 
further,  that  He  who  possessed  absolutely 
all  power,  nevertheless  had  it  given  to 
him ;  and  that  He  who  could  do  all  things, 
yet  of  himself  could  do  nothing.  It  will 
not  do,  therefore,  to  refer  the  Scriptures  I 


230  POSITIVE  THEOLOGY. 

have  quoted  to  the  humanity  nor  yet  to  the 
self-existent  Being,  but  to  the  Divine  Son 
of  God,  who  existed  with  the  Father  before 
the  world  was. 

From  the  preceding  texts,  the  number 
of  which  might  be  increased  many  fold,  in 
proof  of  the  question,  under  examination, 
the  following  points  are  sustained  with 
great  distinctness :  1st.  That  Jesus  Christ 
is  the  Son  of  God,  his  only  begotten  and 
beloved  Son.  2d.  That  he  was  commis- 
sioned to  develop  and  carry  to  its  comple- 
tion the  plan  of  redemption.  3d.  That  he 
derived  from  the  Father  the  power  by 
which  he  unfolded  and  ratified  the  new  cov- 
enant, and  by  which,  also,  as  Mediator,  he 
should  carry  out  its  provisions.  4th.  That 
when  these  provisions  shall  be  fully  met, 
He,  the  Son,  shall  surrender  to  the  Father 
the  power,  or  the  kingdom,  which  he  now 
holds,  and  which  he  received  from  the 
Father,  "that  God  may  be  all  in  all."  The 
rational  and  Scriptural  conclusion  which 
may  be  drawn  from  the  evidence  and  argu- 
ment submitted,  as  well  as  from  the  current 


POSITIVE   THEOLOGY.  231 


teaching  of  the  inspired  word,  is  that 
Jesus  Christ  the  Son  is  distinct  in  person- 
ality, or  in  being,  from  the  Father ;  that 
he  is  not  the  infinite  Jehovah,  whose  Son 
he  is  repeatedly  declared  to  be  ;  that  he  is 
not  that  eternal  Being  who  sent  him,  who 
gave  him  all  power  to  finish  the  work  of 
salvation,  and  whose  words  he  spake ;  but 
that  he  is  the  only  begotten  Son  of  the  one 
omnipotent  God,  the  Creator  of  the  heavens 
and  the  earth.    To  establish  this  doctrine, 
that  Jesus  is  the  Son  of  the  Most  High 
and  by  him  was  divinely  commissioned  to 
be  the  world's  Redeemer,  and  also  to  de- 
monstrate the  Fatherhood  of  God,  all  that 
splendid  series  of  miracles  which  the  New 
Testament  records  was  wrought  by  the 
Messiah.    This  is  manifest,  whether  you 
contemplate  him  feeding  the  multitude, 
hushing  the  stormy  winds  and  stilling  the 
waves  of  the  sea,  healing  the  leprosy, 
restoring  sight  to  the  blind  beggar,  raising 
the  widow's  son  and  giving  him  alive  to 
her  arms,  or  standing  with  the  weeping- 
sisters,  Mary  and  Martha,  beside  the  tomb 


232  POSITIVE  THEOLOGY. 

of  a  deceased  brother,  and  calling  him  back 
to  life  and  friends  again.  I  say,  whether 
vou  view  him  in  connection  with  anv  of 
these  amazing  miracles,  or  others  no  less 
wonderful,  the  central  idea  designed  to  be 
pro  Yen  by  them  was  the  Sonship  of  Christ. 
It  is  therefore  written:  "And  many  other 
signs  truly  did  Jesus  in  the  presence  of  his 
disciples,  which  are  not  written  in  this 
book.  But  these  are  written,  that  ye  might 
believe  that  Jesus  is  the  Christ,  the  Sox 
of  the  living-  God;  and  that  believing  ye 
might  have  life  through  his  name." — John 
xx :  30,  31. 

Take  the  teaching  of  the  Scriptures,  with 
a  legitimate  construction,  and  the  miracles 
they  record,  and  these  ideas  of  Jehovah 
the  Father  and  of  Jesus  the  Son,  are  set 
forth  with  unsurpassed  clearness :  1st.  That 
the  infinite,  omnipotent  God — the  First 
Cause  of  all  things — is  one  being,  one  person, 
and  only  one.  2d.  That  Jesus  Christ  is  the 
only  begotten  Son  of  God,  the  Redeemer  of 
the  world ;  and  as  such  is  able  to  save  to 
the  uttermost  all  that  will  come  unto  the 


POSITIVE    THEOLOGY.  233 

Father  by  hiin.  These  sentiments  respect- 
ing- Jehovah  and  his  Son  Jesus  Christ,  we 
believe  and  preach,  regarding  them  as  the 
foundation  of  the  world's  regeneration. 
They  are  in  harmony  with  the  evidence  of 
inspiration,  and  with  our  common-sense 
conception  of  the  nature  and  fitness  of 
things. 

In  contrast  with  these  plain,  reasonable, 
and  Scriptural  propositions  of  faith,  touch- 
ing God  the  Father  and  his  Son  our  Savior, 
I  shall  here  submit  the  sentiments  on  these 
topics  of  religious  belief,  as  taught  and  en- 
forced by  various  creeds.  I  do  this  that 
you  may  compare  them,  side  by  side,  with 
the  truth. 

The  Athanasian  Creed,  as  it  is  commonly 
called,  though  written  many  years  after  his 
death,  submits  the  following  article  of  faith 
respecting  the  infinite  Being,  namely :  "And 
the  Catholic  faith  is  this :  that  we  worship 
oxe  God  ix  Teixity,  and  Teixity  lx 
Uxity;  neither  confounding  the  persons, 
nor  dividing  the  substance.  For  there  is 
one  person  of  the  Fathee,  another  of  the 


234  POSITIVE  THEOLOGY. 

So?sT,  and  another  of  the  Holy  Ghost. 
But  the  godhead  of  the  Father,  of  the  Son, 
and  of  the  Holy  Ghost,  is  all  one;  the 
glory  equal,  the  majesty  coeternal.  Such 
as  the  Father  is,  such  is  the  Son,  and  such 
is  the  Holy  Ghost:  the  Father  uncreate, 
the  Son  uncreate,  and  the  Holy  Ghost  un- 
create ;  the  Father  incomprehensible,  the 
Son  incomprehensible,  and  the  Holy  Ghost 
incomprehensible  ;  the  Father  eternal,  the 
Son  eternal,  and  the  Holy  Ghost  eternal ; 
and  yet  there  are  not  three  Eternals,  but 
one  Eternal.  As  also  there  are  not  three 
incomprehensibles,  nor  three  uncreated ; 
but  one  uncreated  and  one  Incomprehensi- 
ble. So  likewise  the  Father  is  almighty, 
the  Son  almighty,  and  the  Holy  Ghost 
almighty ;  and  yet  there  are  not  three 
Almighties,  but  one  Almighty.  So  the 
Father  is  God,  the  Son  is  God,  and  the 
Holy  Ghost  is  God  ;  and  yet  there  are  not 
three  Gods,  but  one  God.  So  likewise  the 
Father  is  Lord,  the  Son  is  Lord,  and  the 
Holy  Ghost  is  Lord ;  and  yet  there  are  not 
three  Lords,  but  one  Lord.    For  like  as 


POSITIVE    THEOLOGY.  235 

we  are  compelled  by  the  Christian  verity 
to  acknowledge  every  person  by  himself  to 
be  God  and  Lord ;  so  are  we  forbidden  by 
the  Catholic  religion  to  say,  There  be  three 
Gods  or  three  Lords.  The  Father  is  made 
of  none,  neither  created,  nor  begotten.  The 
Son  is  of  the  Father  alone,  not  made,  nor 
created,  but  begotten.  The  Holy  Ghost 
is  of  the  Father  and  of  the  Son  ;  neither 
made,  nor  created,  nor  begotten,  but  pro- 
ceeding. So  there  is  one  Father,  not  three 
Fathers ;  one  Son,  not  three  Sons ;  one 
Holy  Ghost,  not  three  Holy  Ghosts.  And 
in  this  Trinity,  none  is  afore  or  after  an- 
other ;  none  is  greater  or  less  than  another ; 
but  the  whole  three  persons  are  coeternal 
together,  and  coequal.  So  that  in  all 
things,  as  is  aforesaid,  the  Laxity  ix  Teix- 
ity  and  the  Teixity  ix"  L^x'ity  is  to  be 
worshiped.  He,  therefore,  that  will  be 
saved,  must  thus  think  of  the  Teixity." 

This  creed,  though  written  toward  the 
close  of  the  fifth  century,  was  not  much 
known  till  toward  the  end  of  the  sixth, 
when  it  began  to  receive  the  comments  of 


236  POSITIVE  THEOLOGY. 

its  admirers.  Some  centuries  later,  "it  was 
successively  introduced  into  France,  Spain, 
Germany,  Italy,  and  England,  where  it  still 
forms  a  part  of  the  public  worship." 

"  The  Constitution  of  the  Presbyterian 
Church,"  after  stating  in  the  most  explicit 
terms,  that  there  is  but  one  "living  and 
true  God,"  and  also  mentioning  his  attri- 
butes and  perfections,  says  :  "In  the  unity 
of  the  godhead,  there  be  three  persons,  of 
one  substance,  power,  and  eternity :  God 
the  Father,  God  the  Son,  and  God  the 
Holy  Ghost.  The  Father  is  of  none,  nei- 
ther begotten  nor  proceeding ;  the  Son  is 
eternally  begotten  of  the  Father;  the  Holy 
Ghost  eternally  proceeding  from  the  Father 
and  the  Son."' 

The  creed  of  the  Protestant  Episcopal 
Church  in  the  United  States,  after  assert- 
ing the  perfect  unity  of  Jehovah,  in  speak- 
ing of  the  Trinity,  says  ;  "In  unity  of  this 
godhead  there  be  three  persons,  of  one  sub- 
stance, power,  and  eternity:  the  Father, 
the  Son,  and  the  Holy  Ghost," 

The  "articles  of  religion"  of  the  Method- 


POSITIVE   THEOLOGY.  237 

ist  Episcopal  Church  on  this  question,  as 
well  as  on  many  others,  are  copies,  with 
some  amendments,  of  the  articles  of  faith 
of  the  Episcopal  Church.  And  I  may  add, 
at  this  point,  that  these  creeds  enunciate 
substantially  the  same  doctrine  respecting 
the  Son.  They  all  declare  him  to  be  the 
Son  of  God,  and  yet  claim  that  he  is  "the 
very  and  eternal  God."  They  affirm  that 
Christ  was  composed  of  "two  whole  and 
perfect  natures ;  that  is  to  say,  the  godhead 
and  manhood;"  that  he  was  "very  God  and 
very  man,"  and  yet  that  there  are  not  two 
persons  in  Christ,  but  one. 

A  little  mature  reflection  on  the  preced- 
ing questions  of  faith,  as  taught  by  these 
as  well  as  other  creeds,  will  show  that 
many  of  their  terms  are  palpably  incon- 
sistent with  each  other,  and  also  at  vari- 
ance with  the  teaching  of  inspiration  when 
legitimately  interpreted.  For  illustration, 
take  the  following  from  the  Athanasian 
Creed:  "Such  as  the  Father  is,  such  is 
the  Son,  and  such  is  the  Holy  Ghost."  In 
the  expansion  of  this  proposition,  it  de- 


238  POSITIVE  THEOLOGY. 


clares  :  '-The  Father  imcreate,  the  Son  im- 
create, and  the  Holy  Ghost  imcreate ;  the 
Father  incomprehensible,  the  Son  incom- 
prehensible, and  the  Holy  Ghost  incompre- 
hensible ;  the  Father  eternal,  the  Son  eter- 
nal, and  the  Holy  Ghost  eternal."  Now, 
this  language,  fairly  construed,  of  necessity 
conveys  the  idea  of  three  uncreated,  incom- 
preliensiMe,  and  eternal  beings.  And  yet,  in 
the  very  next  clause,  we  are  told  that 
"  they  are  not  three  Eternals,  but  one  Eter- 
nal." If  the  Father  is  a  person,  and  the 
Son  a  person,  and  the  Holy  Ghost  a  per- 
son ;  and  if,  as  is  asserted,  each  of  these  is 
eternal,  then  to  declare  that  there  is  but 
one  Eternal,  is  as  transparent  a  contradic- 
tion in  terms -as  is  possible  to  make.  It 
continues :  "So  likewise  the  Father  is 
almighty,  the  Son  almighty,  and  the  Holy 
Ghost  almighty ;  and  vet  there  are  not 
three  Almighties,  but  one  Almighty." 
Now,  attach  the  term  person,  as  we  have 
a  right  to  do,  to  the  name  Almighty,  and 
we  have:  The  Father  is  an  almighty  per- 
son, the  Son  an  almighty  person,  and  the 


POSITIVE    THEOLOGY.  239 

Holy  Ghost  an  almighty  person;  from 
which  the  conception  of  three  almighty 
persons  or  beings  would  be  resistlessly 
forced  upon  the  mind. 

But  we  would  be  nevertheless  told  that 
there  are  not  three  almighty  persons,  but 
one  almighty  person,  although  these  two 
statements  are  directly  antagonistic.  It 
also  tells  us  that  "the  Father  is  God,  the 
Son  is  God,  and  the  Holy  Ghost  is  God ;" 
and  that  each  of  these  is  "Lord;"  and 
that  we  are  commanded  "to  acknowledge 
every  person  by  himself  to  be  God  and 
Lord;"  and  yet  it  forbids  us  "to  say, 
There  be  three  Gods  or  three  Lords."  It 
thus  prohibits  us  from  believing — were  it 
even  possible — what  it  affirms,  and  what 
is  the  obvious  import  of  its  language.  But 
I  need  analyze  it  no  further,  as  its  abstract 
complexity  and  self-contradictions  are  per- 
fectly palpable.  And  yet  we  are  gravely 
told,  "He,  therefore,  that  will  be  saved, 
must  thus  think  of  the  Trinity." 

This  doctrine,  as  set  forth  in  the  other 
creeds,  to  which  allusion  has  been  made, 


240  POSITIVE  THEOLOGY. 

has  undergone  very  essential  modification 
compared  with  it  as  contained  in  the  Atha- 
nasian.  Still,  with  all  this  change,  which 
is  marked,  as  any  one  may  see,  it  is  ab- 
stract, dark  ;  and  some  of  its  terms  are 
irreconcilable.  Take,  for  instance,  the 
proposition  that  there  "is  but  one  living 
and  true  God,"  and  reconcile  it  with  this  : 
"  In  unity  of  the  godhead  there  be  three 
persons,  of  one  substance,  power,  and  eter- 
nity: God  the  Father,  God  the  Son,  and 
God  the  Holy  Ghost,"  Now,  the  terms 
here  used  are  perfectly  plain.  All  know 
what  "person"  means,  and  also  what  "three" 
and  "substance"  signify.  And  when  the 
phrase  "three  persons  of  one  substance"  is 
used,  the  conception  of  the  mind,  if  it  re- 
flects at  all,  is  three  beings  possessing  one 
nature.  And  when  the  name  "  God "  is 
given  to  each  of  these  persons  the  idea 
which  the  language  compels  us  to  receive, 
is  a  plurality  of  Gods.  And  yet  it  dis- 
claims this,  and  tells  us  there  "is  but  one 
living  and  true  God."  The  entire  mental 
power  feels  that  there  must  be  a  mistake 


POSITIVE  THEOLOGY.  241 

somewhere ;  that  a  part  of  this  article  of 
faith  can  not  be  true.  Again:  take  the 
idea  that  the  Son  is  as  absolutely  God  as 
the  Father,  and  harmonize  it  with  the  sen- 
timent that  the  Son  is  begotten  of  the 
Father.  The  word  beget  signifies  to  pro- 
create, to  generate,  to  cause  to  exist.  The 
idea  that  the  Son,  who  was  begotten,  is  co- 
eternal  with  the  Father  who  begot  him, 
can  not  be  believed,  because  it  involves  an 
unmistakable  absurdity.  The  mind,  from 
the  force  of  habit  formed  by  taking  it  for 
granted,  may  submit  to  it  without  very  se- 
riously questioning  it,  but  it  can  not  believe 
it ;  for  it  dare  not  weigh  it  with  that  nice 
comprehension  of  the  meaning  of  terms, 
and  that  close  analysis  of  evidence  and 
argument  which,  when  applied  to  the  truth, 
will  result  in  faith ;  if  it  did,  this  doctrine, 
as  contained  in  the  various  creeds,  would 
be  rejected.  And  yet  all  this  is  labeled, 
"Orthodox."  And  to  him  who  would  be 
received  into  its  fellowship,  this  or  an  anal- 
ogous question  is  put:  Do  you  believe  in 
God  the  Father,  God  the  Son,  and  God 
16 


242  POSITIVE  THEOLOGY. 

the  Holy  Ghost?  Where,  permit  me  to 
ask,  is  the  authority  for  any  such  interro- 
gation? It  can  not  be  found  in  the  Bible ; 
therefore,  he  who  propounds  it  assumes  the 
right,  for  the  Scriptures  nowhere  confer  it. 

But  enough  has  been  said  to  show  that 
the  creeds  on  this  doctrine  are  dark,  ab- 
stract, mysterious,  and  irreconcilable  in 
their  terms.  Now,  alongside  this  chaos, 
this  conflict  of  terms  and  ideas,  lay  clown 
the  following  inspired  propositions  of  faith : 
61  Hear,  0  Israel,  the  Lord  our  God  is  one 
Lord."  "But  unto  us  there  is  but  one  God  the 
\  Father,  of  luhom  are  all  things,  and  we  in  him; 
and  one  Lord  Jesus  Christ,  by  whom  are  all 
things,  and  we  by  him."  "This  is  my  beloved 
Son,  in  ivhoml  am  well  pleased  "  On  these, 
with  all  the  powers  of  head  and  heart, 
I  rest  my  faith.  They  form  the  sheet-an- 
chor  of  my  best  hope  for  time  and  eternity. 

Here  I  rest  my  pen,  praying  earnestly 
that  our  hearts,  filled  with  humility  and 
reverence,  may  be  guided  into  all  truth, 
and  at  last  into  heaven  itself. 

Fraternally  yours. 


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only  a  truly  scientific  and  elaborately  learned  work,  but  it  is  also  well 
adapted  to  family  reading.  Liberal  in  his  views,  benevolent  in  his  character 
Christian  in  his  deportment,  and  deeply  learned  in  Scripture  lore,  and  all  the 
science  of  the  ancients  as  well  as  moderns,  Dr.  Clarke  produced  a  work  every 
way  adapted  to  the  wants  of  Bible  students,  preachers  and  families.  This 
work,  although  the  largest  published  west  of  the  mountains,  is  yet  afforded 


at  a  price  within  the  reach  of  all. 

4i  It  would  be  difficult  to  find  any  contribution  to  Sacred  Literature  that 
has  attained  to  a  higher  rank  than  the  Commentaries  of  Dr.  Adam  Clarke. 
It  is  a  treasury  of  knowledge,  in  the  accumulation  of  which  the  author  seems 
to  have  had  no  purpose  in  view  bat  the  apprehension  of  truth  ;  not  to  sus- 
tain a  particular  creed,  but  the  apprehension  of  truth  for  truth's  own  sake, 
restrained  in  the  noble  pursuits  of  no  party  tenets  by  no  ardor  for  favorite 
dogmas." — Nashville  and  Louisville  Christian.  Advocate. 

Of  the  merits  of  this  work  we  need  not  speak,  as  its  fame  is  as  wide  as 
the  world  of  language  in  which  it  is  written,  and  as  imperishable  as  the  name 
of  its  author  ;  but  of  this  edition  we  may  say  a  word  :  It  consists  of  four 
super-royal  octavo  volumes,  two  of  the  Old  and  two  of  the  New  Testament. 
Tl.e  type  is  clear,  printed  upon  a  beautiful  white  paper,  of  superior  texture, 
bound  in  a  strong  and  substantial  manner,  with  marbled  edges.  The  first 
volume  of  the  Old  Testament  contains  a  superior  steel  engraving  of  the  au- 
thor. The  last  volume  contains  the  usual  copious  alphabetical  index,  while 
the  entire  work  is  embellished  with  the  usual  number  of  tables  and  maps. 
Upon  the  whole,  this  is  an  excellent  and  cheap  edition  of  this  great  work  of 
this  great  man." 

Much  has  been  written  in  elucidation  of  its  doctrines  and  precepts,  by 
thousands  of  able  authors,  but  there  are  none  who  have  produced  more  sim- 
ple and  heart-touching  expositions  of  the  1  Book  Divine,'  or  who  have  em- 
ployed a  greater  fund  of  philological  and  biblical  knowledge  in  the  work 
than  Dr.  Adam  Cfarfce.** — Christum  Advocate. 

"  This  is  a  splendid  super-royal  edition  of  the  commentary  on  the  New 
Testament  by  that  erudite  and  critical  scholar,  Dr.  Adam  Clarke.  However 
persons  may  differ  with  Clarke  in  regard  to  his  peculiar  theological  views,  no 
one,  we  are  assured,  who  is  competent  to  form  a  judgment  of  his  biblical  and 
philological  labors,  will  call  in  question  his  competency  for  the  task  he  has 
performed,  and  we  hesitate  not  to  say  that  for  laborious  research  no  work  of 
the  kind  has  ever  appeared,  or  perhaps  ever  will  appear,  exhibiting  a  more 
profound  and  extensive  acquaintance  with  the  whole  range  of  Biblical  litera- 
ture. No  theological  student  should  be  without  this  invaluable  work.  Henry 
and  Scott.  South.  Doddridge  and  others,  have  furnished  valuable  practical 
commentaries,  abounding  with  copious  and  luminous  observations,  but  they 
are  not  expositions,  such  as  the  Bible  student  wants,  and  Clarke's  Com- 
mentary stands  unrivaled  in  this  respect." — Literary  Casket. 


APPLEGATE  &  CO.  S  PUBLICATIONS. 


The  Complete  Works  of  Thos.  Dick,  LL  D. 

11  vols,  in  2»;  containing  an  Essay  on  the  Improvement  of  Society  ;  The 
Philosophy  of  a  Future  State ;  The  Philosophy  of  Religion  ;  The  Mental 
Illumination  and  Moral  Improvement  of  Minkind  ;  An  Essay  on  the  Sins 
and  Evils  of  Covetousness  ;  The  Christian  Philosopher,  or  Science  and 
Religion  ;  Celestial  Scenery  Illustrated  ;  Siderial  Heivens  planets,  etc.; 
The  Practical  Astronomer  ;  The  Solar  System,  its  wonders  ;  The  Atmos- 
phere and  Atmospherical  Phenomena,  etc.  Illustrated  with  numerous 
engravings  and  a  portrait.  2  vols,  royal 8vo.  sheep,  spring  back,  marbled 
edge. 

This  edition  is  printed  fr  >ni  entirely  new  plates,  containing  the  recent  re- 
vision of  the  author,  and  is  the  only  complete  edition  published  in  the  Uni- 
ted States. 

The  work3  of  Dr.  Dick  are  so  well  known  and  appreciated,  (being  such  as 
should  be  in  the  possession  of  every  family  and  made  the  daily  study  of  its 
members,  old  and  young,)  that  the  attempt  to  praise  them  would  be  like  gild- 
ing fine  gold. 

"  Dick's  Works. — Those  who  read  at  all.  know  both  the  name  of  Dr.  Dick 
and  the  work  itself,  now  reprinted.  It  has  long  found  acceptance  with  the 
public  " — Presbyterian  Re vieic,  Edinburgh. 

"  The  range  of  subjects  contained  in  these  several  essays  and  scientific 
treatises  is  varied,  all  are  highly  important  and  of  practical  utility  to  mankind 
generally." — Presbyterian  of  the  (Vest. 

"  The  best  recommendation  w  hich  can  be  given  of  Dr.  Dick's  Works  is  the 
great  popularity  they  have  enjoyed,  and  the  numerous  editions  of  them,  col- 
lected an  1  separate,  which  have  been  published  in  England  and  America. 
Messrs.  App  elate  &.  Co.  are  deserving  of  much  praise  for  the  tasteful  and 
handsome  stvle  in  which  they  have  issued  the  work,  and  at  such  a  price  as  to 
be  within  the  reach  of  all  " — Cincinnati  Gazette. 

"  Dr.  Dick's  works  have  filled  a  place  occupied  by  no  others,  and  have  pre- 
sented the  great  facts  of  nature  and  the  scientific  movements  and  discoveries 
of  the  present  age,  in  a  manner  at  once  both  pleasing  and  instructive."— 
Central  Watchman. 

"The  typography,  plates,  paper,  and  binding  make  the  book  more  favor- 
able in  appearance  th  in  any  publication  we  have  yet  seen  in  the  West,  and 
without  exulting  any,  we  are  glad  to  say  it  equals  the  publications  of  like 
works  in  New  York  or  B  >ston.  How  gl  id  we  are  to  see  this,  as  it  tells  well 
for  go  ahead  Ohio.— 'Springfield  Republic. 

"  We  hail  this  remarkably  cheap  and  greatl"  improved  edition  of  Dr. 
Dick's  admirable  and  highly  popular  Works.  It  is  a  real  boon  to  the  mil- 
lions to  be  able  to  purchase  such  an  excellent  work  for  so  inconsiderable  a 
cost.  We  earnestly  recommend  this  work  to  all  our  readers,  and  especially 
to  all  who  d  -sire  to  store  their  minds  with  general  information." —  Wesleyan 
Associate  Magazine,  London. 

Eleven  different  works  are  embraced  in  these  volumes,  making  it  an  edition 
full  and  complete.  The  range  of  subjects  embraced  in  these  several  essays 
and  scientific  treatises,  is  varied,  all  are  highly  important  and  of  practical 
utility  to  mankind  generally.  These  characteristics  of  Dr.  Dick's  writings, 
while  they  render  them  permanently  valuable,  insure  for  them  also  a  wide 
circulation  among  all  classes  of  readers. — Presbyterian  of  the  West. 


APPLEGATE  &  CO.'s  PUBLICATIONS. 


Plutarch's  Lives, 

With  Historical  and  Critical  Notes,  and  a  Life  of  Plutarch.  Illustrated 
with  a  Portrait.    1  vol.  royal  8vo.,  sheep,  spring  back,  marbled  edges. 

This  edition  has  been  carefully  revised  and  corrected,  and  is  printed  upon 
entirely  new  plates,  stereotyped  by  ourselves,  to  correspond  with  our  library 
edition  of  Dick,  etc. 

"Next  in  importance  to  a  thorough  knowledge  of  history,  and  in  many 
respects  fully  equal  to  it,  is  the  study  of  well  authenticated  biography.  For 
this  valuable  purpose,  we  know  of  no  work  extant  superior  to  the  fifty  lives 
of  Plutarch.  It  is  a  rare  magazine  of  literary  and  biographical  knowledge. 
The  eminent  men  whose  lives  compose  this  work,  constitute  almost  the  entire 
of  that  galaxy  of  greatness  and  brightness,  which  stretches  across  the  horizon 
of  the  distant  past,  and  casts  upon  the  present  time  a  mild  and  steady  lustre. 
Many  of  them  are  among  the  most  illustrious  of  the  earth." — Xashville  and 
Louisville    Christian  Advocate. 

"  No  words  of  criticism,  or  of  eulogy,  need  be  spent  on  Plutarch's  Lives. 
Every  body  knows  it  to  be  the  most  popular  book  of  biographies  now  extant 
in  any  known  language.  It  has  been  more  read,  by  the  youth  of  all  nations, 
for  the  last  four  or  five  centuries  in  particular,  than  any  ever  written.  It 
has  done  more  good,  in  its  way,  and  has  been  the  means  of  forming  more 
sublime  resolutions,  and  even  more  sublime  characters,  than  any  other  work 
with  which  we  are  acquainted,  except  the  Bible.  It  is  a  better  piece  of  prop- 
erty for  a  young  man  to  own,  than  an  eighty  acre  lot  in  the  Mississippi  Val- 
ley, or  many  hundred  dollars  in  current  money.  We  would  rather  leave  it 
as  a  legacy  to  a  son,  had  we  to  make  the  choice,  than  any  moderate  amount 
of  property,  if  we  were  certain  he  would  read  it.  There  are  probably  but 
few  really  great  men  now  living,  that  have  not  been  largely  indebted  to  it  for 
their  early  aspirations,  in  consequence  of  which  they  have  achieved  their 
greatness."— Ladies'  Repository. 

"  No  book  has  been  more  generally  sought  after  or  read  with  greater 
avidity." — Indiana  State  Sentinel. 

This  is  a  magnificent  8vo.,  handsomely  and  substantially  gotten  up,  in 
every  respect  hi^hlv  creditable  to  the  enterprising  house  of  Applegate  &  Co. 
Who  has  not  read  Plutarch  V  for  centuries  it  has  occupied  a  commanding  po- 
sition in  the  literature  of  the  age.  It  needs  no  eulogy  ;  the  reading  public 
know  it  to  be  one  of  the  most  interesting,  instructive  and  popular  biographies 
now  extant. — St.  Louis  Republican. 

The  Western  public  are  under  obligations  to  Messrs.  Appleorate  &  Co.,  of 
Cincinnati,  for  the  handsome  and  substantial  manner  in  which  they  have  re- 
cently got  up  editions  of  several  standard  works.  Dick's  Works  unabridged, 
Itollin's  Ancient  History,  and  now  Plutarch's  Lives,  attest  the  enterprise  and 
good  judgment  of  this  firm  in  their  publishing  department.  To  speak  of  the 
character  and  merits  of  Plutarch,  which  the  old  and  the  yourftr  of  several 
generations  are  familiar  with,  would  be  presumptuous  ;  but  we  can  with  pro- 
priety refer  in  terms  of  high  commendation  to  the  manner  in  which  this  edi- 
tion has  been  got  up  in  every  department.  The  size  is  royal  octavo,  just 
right  for  the  library.  The  paper  is  good,  the  typography  excellent,  and  the 
calf  binding  just  as  it  should  be,  neat  and  substantial.  If  this  house  contin- 
ues as  it  has  begun,  it  will  soon  have  an  extended  and  enviable  reputation  for 
the  character  and  style  of  its  editions  of  standard  works,  and  it  will  deserve 
it. — Cincinnati  Daily  Times. 


APPLEGATE  &  CO.'s  PUBLICATIONS. 


Bollin's  Ancient  History. 

The  Ancient  History  of  the  Carthagenians,  Assyrians,  Babylonians,  Medes, 
and  Persians,  Grecians  and  Macedonians,  including  a  History  of  the  Arts 
and  Sciences  of  the  Ancients,  with  a  Life  of  the  Author.  2  vols,  royal  Svo., 
sheep,  spring  back,  marbled  edge. 

One  of  the  most  complete  and  impartial  works  ever  published.  It  takes 
us  back  to  early  days,  and  makes  us  live  and  think  with  the  men  of  by-gone 
centuries.  It  spreads  out  to  us  in  a  pleasant  and  interesting  style,  not  only 
the  events  which  characterize  the  early  ages,  but  the  inner  world  of  thought 
and  feeling,  as  it  swayed  the  leadiug  minds  of  the  times.  No  library  is  com- 
plete without  Rollin's  Ancient  History. 

11  A  new  edition  of  Rollin's  Ancient  History  has  just  been  issued  by  Ap- 
plegate  &  Co.  The  value  and  importance  of  this  work  are  universally  ac- 
knowledged. Every  private  library  is  deficient  without  it;  and  it  is  now 
furnished  at  so  cheap  a  rate,  that  every  family  should  have  it.  It  shoul 1  be 
placed  in  the  hands  of  all  our  youth,  as  infinitely  more  instructive  and  use- 
ful than  the  thousand  and  one  trashy  publications  with  which  the  country  is 
deluged,  and  which  are  so  apt  to  vitiate  the  taste  and  ruin  the  minds  of  young 
readers.  One  more  word  in  behalf  of  this  new  edition  of  Rollin  :  It  may  not 
be  generally  known,  that  in  previous  English  editions  a  large  and  interesting 
portion  of  the  work  has  been  suppressed.  The  deficiencies  are  here  supplied 
and  restored  from  the  Frencli  editions,  giving  the  copy  of  Messrs.  Applegate 
&.  Co.  a  superiority  over  previous  English  editions." — HfesfM'lt  Recorder. 

**  This  work  in  this  form  has  been  for  some  years  before  the  public,  and  is 
the  best  and  most  complete  edition  published.  The  work  is  comprised  in  two 
volumes  of  about  six  hundred  pages  each,  containing  the  prefaces  of  Rollin 
and  the  4  History  of  the  Arts  and  Sciences  of  the  Ancients.'  which  have  been 
omitted  in  most  American  editions."— Springfield  Republic. 

The  work  is  too  well  known,  and  has  too  long  been  a  favorite  to  require 
any  commendationfrom  us.  Though  in  some  matters  more  recent  investi- 
gations have  led  to  conclusions  different  from  those  of  the  author,  yet  his 
general  accuracy  is  unquestionable." — Western  Christian  Advocate. 

"  This  work  is  so  well  known  as  stmd  ird — as  necessary  to  the  completion 
of  every  gentleman's  library — that  any  extended  notice  of  it  would  be  folly 
on  our  part.  We  have  named  it  for  the  purpose  of  calling  the  attention  of 
our  readers  to  the  beautiful  edition  issued  by  the  enterprising  house  of  Mess. 
Applegate  &.  Co." — Methodist  Protestant.  Baltimore. 

The  public  are  under  obligations  to  Applegate  &c  Co.  for  their  splendid 
edition  of  this  standard  History. —  Times. 

Works  like  this,  that  form  a  connecting  link  between  the  splendid  civiliza- 
tion of  the  ancients,  and  the  more  enduring  progress  of  the  moderns,  are  a 
boon  to  the  lover  of  literature  and  the  student  of  History. — Railroad  Record. 

Time  is  fleeting — Kmpires  perish  and  monuments  moulder.  But  a  book 
like  this  survives  the  wieckof  time  and  the  ravages  of  decay. —  Globe. 

The  history  of  departed  kingdoms,  with  the  causes  of  their  sad  decline  and 
fall,  serve  as  light-houses  along  the  sea  of  life,  to  warn  succeeding  generations 
of  their  fate,  and  to  teach  them  to  avoid  the  rocks  and  quicksands  of  error  and 
guilt  on  which  they  were  wrecked.  In  no  history  is  this  purpose  so  well  ac- 
complished as  in  that  of  Rollin,  a  handsome  edition  of  which  has  just  been 
issued  by  Applegate  &  Co. — Xews. 


APPLEGATE  &  CO.'s  PUBLICATIONS. 


The  Spectator, 

By  Addison,  Steele,  etc.,  1  vol.  royal  8vo.,  750  pages,  with  portrait  of 

Addison.    Sheep,  spring  back,  marble  edge. 

The  numerous  calls  for  a  complete  and  cheap  edition  of  this  valuable 
work,  have  induced  us  to  ncicly  stereotype  it,  in  this  form,  corresponding  in 
style  and  price  with  our  other  books.  Its  thorough  revisions  have  been  com- 
mitted to  competent  hands,  and  will  be  found  complete. 

There  is  no  work  in  the  English  language  that  has  been  more  generally 
read,  approved,  and  appreciated  than  The  Spectator.  It  is  a  work  that 
can  be  perused  by  persons  of  all  classes  and  conditions  of  society  with  equal 
pleasure  and  profit. 

"  One  hundred  and  forty  years  a?o,  when  there  were  no  daily  newspapers 
nor  periodicals,  nor  cheap  fictions  for  the  people,  the  Spectator  had  a  daily 
circulation  in  England.  It  was  witty,  pithy,  tasteful,  and  at  times  vigorous, 
and  lashed  the  vices  and  follies  of  the  age,  and  inculcated  many  useful  les- 
sons which  would  have  been  disregarded  from  more  serious  sources.  It  was 
widely  popular.*' — Central  Christian  Herald. 

"  Applegatk  &.  Co.,  43  Main  street,  have  just  published,  in  a  handsome 
octavo  volume  of  750  pages,  one  of  the  very  best  classics  in  our  language. 
It  would  be  superfluous  at  this  day  to  write  a  line  in  commendation  of  this 
work." — Cin,.  Com. 

M  There  are  few  works,  if  any,  in  the  English  language  that  have  been 
more  highly  appreciated  and  generally  read  than  the  Spectator.  It  is  in  gen- 
eral circulation,  and  continues  a  popular  work  for  general  reading.  The 
chaste  style  of  its  composition,  and  purity  of  its  diction,  has  placed  it  high 
in  rank  among  the  English  classics.1" — St.  Louis  Republican. 

"It  is  a  source  of  general  satisfaction  to  hear  of  the  republication  of  a 
work  of  such  standard  merit  as  the  Spectator.  In  these  days,  when  the  press 
teems  with  the  issue  of  ephemeral  publications,  to  subserve  the  purpose  of 
an  hour,  to  enlist  momentary  attention,  and  leave  no  improvement  on  the 
mind,  or  impression  on  the  heart — it  is  a  cause  of  congratulation  to  see,  now 
and  then,  coming  from  the  press  such  works  as  this  ;  to  last  as  it  should,  so 
long  as  a  pure  taste  is  cultivated  or  esteemed." — Cincinnati  Gazette. 

"  Criticism  upon  the  literary  merits  of  the  Spectator  would  be  rather  late 
and  superfluous  at  the  present  time.  Steele,  Addison  and  Swift  are  above 
criticism.  This  edition  is  gotten  up  in  style  and  form  that  will  make  it  pecu- 
liarly acceptable  to  the  admirers  of  Endf'.ish  literature.  It  is  bound  in  one 
volume,  with  copious  notes  of  the  contributors  prefixed.  The  type  is  clear 
and  elegant,  the  paper  cood,  and  the  binding  excellently  suitable  for  the  li- 
brary."— Cincinnati  Daily  Times. 

"  Amid  the  rush  and  whirl  of  this  locomotive  and  high  pressure  a?e — amid 
the  almost  breathless  rage  for  the  light  and  flimsy  effusions  with  which  the 
laboring  press  is  inundating  the  world,  Addison,  the  immortal  Addison, — 
one  of  the  most  beautiful,  chaste,  elegant,  and  instructive,  as  well  as  pleasing 
writers  of  the  English  language,  may  be  pushed  aside  or  overlooked  for  a 
time,  but  the  healthful  mind,  satiated  with  the  frothy  productions  of  the 
times,  will  again  return  to  such  authors  as  Addison,  and  enjoy  with  renewed 
zest  the  pleasing  converse  of  such  pure  and  noble  spirits." — MethodiU 
Monthly. 


APPLEGATE  &  CO.'s  PUBLICATIONS. 


The  Tattler  and  Guardian, 

By  Addison.  Steele,  etc.,  with  an  account  of  the  authors,  by  Thos.  Bab- 
bington  Maestri  ay.  Illustrated  with  steel  plate  engravings.  Complete  in 
one  volume,  with  notes  and  general  indexes. 

Tattler  and  Gcardian.— Addison  and  Steele  never  wrote  anything  that 
was  not  good  ;  but  superlatively  so  is  the  Tattler  and  Guardian.  In  con- 
junction with  the  Spectator,  (and  neither  of  them  is  complete  without  the 
other)  it  affords  a  full  view  of  English,  as  well  as  Continental  Society,  one 
hundred  and  fi;'ty  years  ago,  and  in  a  quaint  and  classic  style  vividly  portrays 
the  follies  and  vices  of  the  age.  With  pleasant  humor,  keen  wit,  and  bitter 
sarcasm,  it  overflows,  and  is  entirely  free  from  the  nonsense  and  common- 
place twaddle  and  toadyism  of  much  of  the  popular  writings  of  the  present 
day.  It  would  be  superfluous  for  us  to  say  that  the  style  in  which  it  is  writ- 
ten is  chaste, classic  and  unique.  No  Library  of  Belles-Lettres  is  complete 
without  it,  and  no  scholar  can  appreciate  the  beauties  of  the  English  lan- 
guage until  he  has  thoroughly  studied  the  diction  of  Addison  and  Steele. 

The  splendid  series  of  articles  contained  in  these  journals,  having  such 
authors  as  Addison.  Steele  and  their  associates,  living  through  a  century  and 
a  half,  and  still  retaining  all  their  freshness,  can  not  but  make  them  in  their 
present  shape  sought  after  in  every  enlightened  community.—  Cincinnati 
Daily  Times. 

The  Tattler  and  Guardian,  whose  capital  Essays  by  Addison,  Steele, 
Tickell  and  others,  Ion?  since  placed  the  volume  in  theforemost  rank  among 
the  English  classics- — Cincinnati  Pj'css. 

They  were  and  are  yet  models  of  composition,  almost  indispensable  to  a 
thorough  knowledge  of  Belles-Lettres. — Cincinnati  Enquirer. 

The  writings  of  Addisnn,  Steele  and  their  associates  have  rarely  been  is* 
sued  in  a  form  so  well  adapted  for  the  general  circulation  which  they  deserve. 
— Cincinnati  Gazette. 

As  a  collection  of  rich  essays,  in  beautiful  English,  The  Tattler  needs  no 
commendation  from  our  pen. — Ohio  State  Journal. 

The  publishers  have  done  the  public  a  good  service  by  placing  this  foun- 
tain of  pure  thought  and  pure  English  in  a  convenient  form. —  Western 
Christian  Advocate. 

No  library  is  complete  unless  the  Tattler  and  Guardian  is  on  its  shelves, 
and  every  man  of  literary  tastes  regards  its  possession  as  a  necessity. — Ma- 
sonic Be  view. 

Tattler  and  Guardian.— Who  has  not  heard  of  Addison  and  Steele,  and 
where  is  the  scholar  or  lover  of  English  Literature  who  has  not  read  the 
Spectator  ?  It  is  a  part  of  English  literature  that  we  could  not  afford  to  lose. 
The  writinss  of  such  men  as  Addison  and  Steele  are  good  in  any  age.  The 
book  now  before  us  is  by  the  same  authors. — Ledger. 

Among  all  the  flippant  publications  of  the  present  day,  in  which  there  is 
an  awful  waste  of  paper  and  ink,  it  is  refreshing  to  see  a  reprint  of  a  work  of 
standard  merit  such  as  t!ie  Tattler  and  Guardian.  The  criticisms  of  over  a 
century  have  only  more  clearly  pointed  out  its  merits  and  established  its 
reputation. — Democrat. 


APPLEGATE  &  CO.'s  PUBLICATIONS. 


ilosheinrs  Ecclesiastical  History; 

Ancient  and  Modern,  from  the  Birth  of  Christ  to  the  beginning  of  the  Eigh- 
teenth Century,  in  which  the  rise,  progress  and  variations  of  Church  Power 
are  considered  in  their  connection  with  the  Stat ;  of  learning  and  philoso- 
phy, and  the  political  history  of  Europe  during  that  period.  Continued  to 
the  year  1S26.  by  Charles  Coote,  LL.  D.,  8U6  pages,  quarto,  sheep,  spring 
back,  marbled  edge. 

This  edition  forms  the  most  splendid  volume  of  Church  History  ever  issued 
from  the  American  Press  ;  is  printed  with  large  type,  on  elegant  paper,  and 
altogether  forms  the  most  accessible  and  imposing  history  of  the  Church  that 
is  before  the  public. —  Gospel  Herald. 

This  great  standard  history  of  the  Church  from  the  birth  of  Christ,  has  just 
been  issued  in  a  new  dress  by  the  extensive  publishing  house  of  Applegate 
&.  Co.  Nothing  need  be  said  by  us  in  relation  to  the  merits  or  reliability  of 
Mosheim's  History  ;  it  has  long  borne  the  approving  seal  of  the  Protestant 
world.—  Masonic  Remeuc. 

To  the  Christian  world,  next  to  the  golden  Bible  itself,  in  value,  is  an  accu- 
rate, faithrul,  and  life-like  delineation  of  the  rise  and  progress,  the  develop- 
ment and  decline  of  the  Christian  Church  in  all  its  varieties  of  sects  and  de- 
nominations, their  tenets,  doctrines,  mariners,  customs  and  government. 
Such  a  work  is  Mosheim's  Ecclesiastical  History.  Like  "  Rollin's  History 
of  the  Ancients,'"  it  is  the  standard,  and  is  too  well  known  to  need  a  word  of 
comment. — Advocate. 

But  little  need  be  said  of  the  history  as  a  standard  work.  It  has  stood  first 
on  the  list  of  Church  histories,  from  the  day  it  became  known  to  scholars, 
down  to  the  present  time  ;  and  there  is  but  little  probability  that  any  new  one 
will  soon  set  it  aside. — Beauty  of  Holiness. 

No  Church  History,  particularly  as  it  respects  the  external  part  of  it,  was 
ever  written,  which  was  more  full  and  reliable  than  this  ;  and  indeed,  in  all 
respects,  we  opine,  it  will  be  a  long  time  before  it  will  be  superseded. — Lite- 
rary Casket. 

Who  has  net  felt  a  d?sire  to  know  something  more  of  the  early  history,  rise 
and  progress  of  the  Christian  Church  than  can  usually  be  found  in  the  po- 
litical histories  of  the  world  ?  Mosheim's  Church  History,  just  published  by 
our  Western  Publishing  House  of  Applegate  &  Co.,  contains  just  the  infor- 
mation which  every  believer  in  Christianity  so  much  needs.  It  fills  the  space 
hitherto  void  in  Christian  Literature,  and  furnishes  a  most  valuable  book  for 
the  student  of  Christianity.  Every  clergyman  and  teacher,  every  Sunday 
Sc-hool  and  household,  should  have  a  copy  of  Mosheim's  Church  History.— 
Herald,. 

The  work  is  printed  on  beautiful  whitepaper,  clear  large  type,  and  is  hound 
in  one  handsome  volume.  No  man  ever  snt  down  to  read  Mosheim  in  so 
pleasing  a  dress.  What  a  treit  is  such  an  edition  to  one  who  has  been  study- 
ing the  elegant  work  in  the  ^mall.  close  print  of  other  editions.  Any  one  woh 
has  not  an  ecclesiastical  history  should  secure  a  copy  of  this  edition.  It  is 
not  necessary  for  ns  to  say  anything  in  relation  to  the  merits  of  Mosheim's 
Church  History.  For  judgment,  taste,  candor,  moderation,  simplicity,  learn- 
ing, accuracy,  order,  and  comprehensiveness,  it  is  unequaltd.  The  author 
spared  no  pains  to  examine  the  original  authors  and  "  genuine  sources  of 
sacred  history,"  and  to  scrutinize  all  the  facts  presented  by  the  li^ht  of  the 
11  pure  lamps  of  antiquity.'" — Telescope,  Dayton,  0. 


APPLEGATE  &  CO.'S  PUBLICATIONS. 


Lorenzo  Dow's  Complete  Works, 

The  Dealings  of  God,  Man  and  the  Devil,  as  exemplified  in  the  Life,  Expe- 
rience and  Travels  of  Lorenzo  Dow,  in  a  period  of  over  half  a  century, 
together  with  his  Polemic  and  Miscellaneous  Writings  complete.  To  which 
is  added,  THE  VICISSITUDES  OF  LIFE,  by  Peggy  Dow,  with  an  In- 
troductory Essny,  by  John  Dowling,  D.  D.,  of  New  York,  MAKING  THE 
BEST  AND  MOST  COMPLETE  EDITION  PUBLISHED.  1vol.  8vo., 
library  binding,  spring  back,  marbled  edge. 

NoTIOES  OF  THE  PRESS. 

Several  editions  of  the  Life  and  Works  of  Lorenzo  Dow  have  been  issued 
by  different  publishers,  but  the  most  complete  arid  accurate  is  the  one  pub- 
lished by  Applegate  &  Co.,  Cincinnati.  After  perusing  it  and  reflecting  on 
the  good  he  accomplished  n  it  mentioned  in  this  voiume,  we  came  to  the 
conclusion  that,  if  for  the  last  hundred  years,  every  minister  had  been  a 
Lorenzo  Dow,  the  whole  world  would  have  been  civilized,  if  not  christian- 
ized, some  time  since. 

"  No  wonder  that  he  was  finally  crucified  at  Georgetown,  D.  C  ,  if  it  is 
true,  as  reported  in  some  quarters,  he  was  poisoned  by  some  enemies  who 
followed  him  to  his  retreat." 

"  Lorenzo  D  »w  was  not '  one,' but  '  three  '  of  them,  a  St.  Paul  in  bless- 
ing souls— a  Washington  in  seeking  the  best  interests  of  his  country,  and  a 
Howard  in  getting  people  *  out  of  the  prison  '  of  conservatism  and  oppres- 
sion." 

"  We  decide  {ex  cathedra)  that  one  of  the  most  interesting  works  ever 
placed  on  our  bible  is  'The  Complete  Works  of  Lorenzo  Dow,'  embracing 
his  travels  in  Europe  and  America,  his  polemic  and  poetical  writings  and 
i  Journey  of  Life,'  by  his  wife  Peggy,  who  heroically  accompanied  him  in 
many  of  his  peregrinations." 

"  Full  as  an  egg  is  of  meat,  so  was  Lorenzo  Dow  of  sparkling  wit  and 
genuine  good  humor.  He  overflowed  with  anecdote  like  a  bubbling  fountain 
in  a  sandy  basin,  and  was  never  at  a  loss  for  a  good  and  lively  story  where- 
with to  illustrate  his  subject  and  engage  the  attention  of  his  hearers.  His 
audience  ever  listened  with  breathless  attention,  and  drank  in  his  sayings 
with  wondrous  admiration  and  reverence.  By  some  he  was  regarded  as  one 
of  those  special  messengers  the  Almighty  sent  in  times  of  great  dearth  of 
godliness  and  piety,  to  wake  up  the  slumbering  church.  He  evidently  had 
his  mission,  and  thousands  now  living  throughout  the  land  can  testify  as  to 
how  he  filled  it. 

"  Hfs  life  was  one  continuous  scene  of  adventure  and  anecdote,  ever  vary- 
ing, and  full  of  the  life-giving  power  of  enthusiasm.  Spotless  in  purity, 
faultless  in  heart,  and  wholly  devoted  to  the  cause  he  had  espoused — the 
cause  of  Christ." 

"  This  is  the  best  octavo  edition  of  Dow's  complete  works  now  published. 
The  writings  of  this  remarkable  and  eccentric  man  have  been  before  the  pub- 
lic for  years.  They  have  been  read  by  thousands.  If  not  altogether  unex- 
ceptionable, they  embrace  many  wholesome  truths.  Vice  in  all  its  forms  is 
rebuked  with  characteristic  severity  :  his  bitter  sarcasm  and  cutting  wit  are 
employed  in  many  iustances  to  good  effect.  His  wife  seems  to  have  been  a 
kindred  spirit,  and  both,  with  all  their  peculiar  eccentricities,  no  doubt  were 
truly  devoted  Christians,  doing  what  they  sincerely  believed  to  be  for  the 
spiritual  good  of  their  fellow-beings,  and  the  glory  of  God.  Those  who  have 
not  read  this  book  will  find  sufficient  to  instruct  and  interest  them." 


APPLEGATE  &  CO.  S  PUBLICATIONS. 


Guizot's  Gibbon's  History  of  the  Decline  and 
Fall  of  the  Roman  Empire; 

A  new  edition,  revised  and  corrected  throughout,  preceded  by  a  preface,  and 
accompanied  by  notes,  critical  and  historical,  relating  principally  to  the 
propagation  of  Christianity.  By  M.  F.  Giizot,  Minister  of  Public  Instruc- 
tion for  the  kingdom  of  France.  The  Preface,  Notes  and  Corrections  trans- 
lated from  the  French  expressly  for  this  edition — with  a  notice  of  the  life 
and  character  of  Gibbon,  and  Watson's  reply  to  Gibbon.  In  2  yols.  impe- 
rial Svo.,  sheep,  spring  back,  marble  edge. 

We  are  pleased  to  see  a  republication  of  Gnizot's  Gibbon,  with  the  notes, 
which  have  never  before  been  republished  in  English.  Gibbon,  so  far  as  we 
know,  stands  alone  in  filling  up  the  historic  il  sj>;tce  between  the  Roman  Cae- 
sars and  the  revival  of  literature. —  Cincinnati  Chronicle. 

While  there  are  numbers  of  Historians  of  the  early  days  of  the  great  Em- 
pire, Gibbon  stands  almost  alone  as  the  historian  of  its  fall.  The  present 
edition,  with  the  notes  of  Guizot,  is  a  treasure  of  literature  that  will  be  highly 
prized. 

The  vices  of  the  Roman  Empire,  that  like  the  vipers  in  the  bosom  of  Cle- 
opatra, caused  her  destruction,  are  traced  from  their  first  inception,  and  should 
act  as  beacon-lights  on  the  shores  of  time,  to  guide  o«her  nations  that  are 
following  in  her  footsteps. 

Altisonant  Letters. 

Letters  from  Squire  Pedant  in  the  East,  to  Lorenzo  Altisonant,  an  emigrant 
to  the  West,  for  the  Benefit  of  the  Inquisitive  Young.   1  vol.  12mo.,  cloth. 

The  publishers  of  the  following  letters  do  not  present  them  as  models  of 
style,  but  as  a  pleasant  means  of  obtaining  the  meaning  of  the  greater  part  of 
the  unusual  words  of  the  English  language,  on  the  principle  of  "association 
of  ideas."  In  the  column  of  a  dictionary  there  is  no  connection  between  the 
definition  of  words,  consequently,  the  committed  definitions  are  soon  lost  to 
the  pupil.  By  placing  in  such  a  juxtaposition  as  to  form  some  kind  of  sense} 
the  learner  will  the  more  readily  retain  the  meaning  of  the  word  used 

TO  THE  YotNGSTERS.     By  THE  ACTHOR. 

Young  Frienos  : — Some  one  has  said  "that  words  not  understood  are  like 
uncracked  nuts — the  lusciousness  of  the  kernel  is  not  enjoyed."  Believing 
this  to  be  so,  and  thinking  that  there  are  now  many  uncracked  nuts  in  the 
English  lansuage.  the  author  went  up  into  old  John  Walker's  garret,  and 
gathered  l>lots"  of  old  and  hard  nuts,  and  brought  them  flown  for  you,  and 
then  he  went  into  old  Noah's  ark — he  means  old  Noah  Webster's  dictionary 
— and  gathered  many  more,  and  by  the  assistance  of  Mr.  Altisonant,  placed 
them  in  the  "letter  basket,"  with  the  hammer,  the  dictionary,  laid  side  by 
side.  Will  you  take  up  the  hammer  and  crack  the  nuts,  and  enjoy  the  ker- 
nel ?   Try  it.         Your  friend,  S.  K.  HOSIIOUR. 

A  rare  book  this,  and  rare  amusement  it  will  afford  to  the  reader. — Daily 
Times. 


Princeton  Theological  Seminary  Libraries 


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